SIr Priest, I pray you tell me of what Order of Priests you are; whether of the Order of Aaron, or of the Order of Melchisedek: or of that rabble­ment whereof the Priests of Baal were. S^t. Paul witnesseth, thatHeb. 7, 12. Aarons Priesthood is changed; and thatV. 23, 24. Melchisedeks is such, as pas­seth not from one vnto another: so that (for any thing I see) you must be of the rabblement of Baal.

2 Again, Sir Priest, I pray you tell me, what is the chiefest duty which is required of you by vertue of your Priesthood, whatsoever: Is it to preach, or to say Masse? Sunt infiniti, qui tantū celebrandis Missis, quas dicunt, operamdant, et eius reicausa, sacerdotes sunt, proinde quasi in eaomne consistat officium. There are in finite (asDe Iu [...]rū, lib. Polidor Virgil saith) who spend all their time, only in saying Masses, being priested for that purpose; as though no other duty was ne­cessary to be performed by a Priest. Are you one [Page 2] of them? or are you a preaching Priest? If a prea­ching Priest, I pray you what calling haue you ther­unto? and whether are you bound of necessity to preach? I read in your bookes, thatIoh. de Combis in Compend The­olog lib. 6. ca. 36. Actus princi­cipalis Presbyterorum est consecrare corpus et sangui­nem Christi, The principall duty required of you, at the time of your priesting, is Massing: and that Sa. in Aphons. verbo pradicare. et Orde. Praedicare non est actus Ordinis sacri: Preaching is no act belonging to holy Orders: and that,Azorius Instit. Moral. part. 1. lib. 7. cap. 7. 10. quar [...]. if it so fall out, a man cannot both heare a Sermon, and a Masse on a festivall day, he is bound rather to heare the Masse, then the Sermon: because to heare Masses, is sub praecepto, to heare Sermons, is only sub consilio. Which being so, preaching (it seemes) is a worke of Superogation with you, it is no necessary duty: You need not feare the Woe, that1 Cor. 9. 16. S^t. Paul feared, if he preached not the Gospell of God.

3 Sir Priest, I desire to know what benefit may be reaped by hearing of your Masses, for saying whereof you set so many men on worke. Your Pre­decessors were wont to say,The significa­tion of the Mass printed in En­glish by Robert Wyer in Queen Maries dayes, Discip. Ser. 48. de schs. Ray­mundus in Sum. de 7. Sacramen Tract. 3. fol. 91. That a man doth merit more while he doth heare Masse devoutly, then if hee should giue for Gods sake, so much ground and land as he could passe and goe over in the space of that same Masse: AndBernard de Bu­sti. in Ser. de sa­cr [...]ficio Missa. et Author of the English festi­vall, Sermo de Corpore Christi. That a man is never the elder, for the time that he spends in hearing of a Masse: AndDiscip. loco su­pra citato. That one of your Masses is of as much worth as Christs passi­on on the Crosse. Now, and if this last assertion bee true, I would gladly know, whyMasseus de vi­ [...] Ignatij lib. 2. cap. 12. Ignatius the foun­der of the Iesuiticall Order, did say, and cause to be said, 3000 Masses for the furtherance of that Or­der. [Page 3] Might not 300, yea 3, haue served his turne, seeing one Masse is of such efficacy and worth? You know the saying, frustra sit per plura, quod sieri potest per pauciora. It is needlesse to vse two strings for a bow, if one will serue the turne.

4 By your doctrine, sir Priest, when your num­ber is so increased, as that you be able to make your part good against our noble King, you are bound in conscience to rebell. For, Hinc infert vniuersa Theologorum et Iurisconsultorum Ecclesiasticorū scho­la, (et est certum et de fide) quemcun [...] Principem Christianum, si à Religione Catholica manifestè deflex­erit, et alios avocar [...] voluer it, excidere statim omni po­testate et dignitate, et ipsa vi iuris tam humani tam di­vini, hoc [...] ante dictam sententiam supremi Pastoris et Iudicis contra ipsum prolatam: et subditos quoscun [...] liberos esse ab omni iur amenti obligatione, quod de obe­dientia tanquam Principi legitimo praestitissent: pos­se [...] et debere (si vires habeant) istiusmodi hominem tanquam Apostatam, haereticum, ac Christi Domini de­sertorē, et Reip suae inimicū hostēq, ex hominū Christi­anorū dominatu eijcere, ne alios inficias vel suo exēplo, aut imperio aside avertat. At que haec certa, definita, et indubitata virorum doctissimorum sententia. This Inference doth the whole schoole of Divines, and Canonists make, (and it is a certaine inference, and to be beleeved as a point of faith:) That if any Christian Prince whatsoever, shall manifestly turne from the Catholike Religion, and seeke to draw o­thers from the same, he presently falls from all Princely power and dignity; and that by vertue and force both of the law of God and man: yea [Page 2] and that before any sentence be pronounced a­gainst him by the supreme Pastor and Iudge: And that his subiects of what estate or condition soever, are freed from all bond of oath of allegiance, which at any time they had made vnto him as to their lawf [...]l Prince: and that they both may, and ought, (if they haue competent meanes and strength) cast o [...]t such a man from bearing rule among Christi­ans, as an Apostata, an Heretike, a Revolter from Christ, and an enemy to his owne State and Com­mon-wealth: least perhaps he might infect others by his example, or turne them from the faith by his commaund. And this is the certaine, resolute; and vndoubted iudgement of the best Divines, saith theResp. ad Ed [...]ct. Reginae Anglia promalgat. 20. Novemb. Anno 1591 sect. 2. Nu 157 pag. 149. Author of Philopater, who was either of Creswell, or Parsons, asW. W. in his Quodlibers pag. 295. and in his booke of gr [...]ue Considerations &c. pag. one of the secular Priests confesseth. And in Bellarmine we read, thatLib. 5. de Ro. Ponr Cap 7. Non licet Christianis tolerare Regem haereticum, si ille cone­tur pertrahere subditos ad suam haeresin. It is not law­full for Christians to suffer an hereticall King to reigne over them, if he goe about to draw them to his heresy. And thatLib 3. de Lui­ti [...] Cap. 22. siquidem potest fieri, [...]t hae­retici extirpantur [...] sunt procul dubio extirpandi; si au­tem non possunt quia sunt sortiores nobis, et periculum est, ne si cos bello ag [...]rediantur, plures ex nobis cadant quam exill [...], tunc qui [...]soend [...]on est. If it can be with­out losse of Papists, that Protestants may be rooted out, without all doubt they ought to be rooted out: But if it cannot be that without losse they may be rooted out, because they are stronger then Papists, and if the Papists did assaile them, perhaps the grea­ter losse would fall on the Papists side, the Papists [Page 7] must let them alone. According to your Divinity, there is nothing that excuseth you from present blame, in that you rebell not, but want of sufficient meanes. Which is confessed by Dominicus Bannes, the chiefe professor of Divinity in Salamanctia in in Spaine: for, excusandi Anglicani et Saxonij fideles qui non se eximuni à potestate superiorum, nec bellum contra alios gerunt: quoniam communiter non habent facultatem ad haec bella gerenda contra Principes, et im­minent illis grauia pericula. The faithfull in England & Saxonie (saithIn 2. 2 Tho. 9. 12. Art. 2 Col. 467. edit. Ro. 1586. he, meaning papists) are to be ex­cused, in that they do not exempt themselves from the power of their superiors, nor beare arms against them: because Generalls they haue no ability to warre against their princes, and great dangers hang over their heads if they should attempt it. Now your priests labour to increase your number, and so your meanes, doe you not? And doe you not thereby labour to hasten Rebellion? Speake out priest, say the truth, shame the Divell, and saue the credit of your Religion if you can.See W. W. in his Quodlibet [...] pag. 304. Is not your Re­ligion and Treason so linked together, that you cannot play the priests, but you must play the tray­tors also.

5 Men say, Sir priest, that yourConvers. pa [...] ▪ 2 Chap. 12. sect. 16. Parsons com­mends those Rebells as sufferers for Religion, who were up in armes against King Edward 6, in the 3 yeare of his reigne; and for that insurrection iust­ly slaine and put to death. Men say, that your Motiue 1 [...] Bristow, commends those Northerne men who were put to death for Rebellion against Queene E­lizabeth, in the 11 yeare of her Reigne, for Mar­tyrs, [Page 6] yea glorious Martyrs. And I am sure, that thatWilson as Mr. Copley saith, cap. 2. sect. 6. of his doctrinall and morall obser­vation, pag. 12. Catholike priest who set vs outAnno 1608. not long since (permissu superiorum, with the approbation of his superiours) the English Martyrologe, and the Catalogue of the late Martyrs in England, annexed thereunto: hath registred therein, Garnet and Old­corne, two of the powder Traytors, for Martyrs. And so hathApol. pro Hen. Garneto printed Colon. 1610. cap. 6. sect. 6. p. 169. Eudaemon the Iesuite in his Apology for Garnet. I find likewise, thatIn the mar­gent of his Pre­face to his mo­tiues. M^r. Sheldon, a priest of yours sometimes, doth witnesse, that one P: W. in a publike assembly, and in a publike panageri­call Oration made for Garnets honour at Lovaine, prayed thus vnto him: S. Henrice ora pro nobis. S^t. Henry pray for vs. And I find also, that Clemens the Iacobin, who killed Henry 3 of France, by shea­thing a knife in his belly,The state of the English fu­gitiues, pa. 123. runnes in the number of Martyrs, and is intitled S. Clemens. And Guignard, who was put to death for commending Clemens his fact as heroicall: and tearming it a gift of the holy Ghost, isSee Resutati­on of Cottons letter to the Queene Regent. pag. 14. put into the Catalogue of Iesuiticall Martyrs, printed by the Iesuites at Rome. Doth not this your commending of Rebells and Traytours, argue your affection to rebellion and treason? If Kings admit of any strange rites in religion, they must bee murthered by your religion; for your Insticut Catho. Tit 23. Nu. 13. pag. 163. Symancta, in a booke of his dedicated to Greg. 13, which was printed at Rome 1575: andEnchiridion Iudicum Tit. 21. Nu. 9. de Princi­pibus pag. 70. in another dedicated to Pius 5, printed at Antwerp 1573, com­mends the Scythians for killing their King Scylen, propter exteras vitas, quia bacchan alibus sacris externis initiatus erat: saying, they killed him iure ac merito.

6 You, Sir priest, hold it meritorious to kill [Page 7] princes. The Monke who poysoned our King Iohn, Iob. Mo [...]or de gestio Schoforum lib. 4. cap. 3. Regem perimere meritorium est: thought it a meri­torious deed to kill him.Thuanus Hist. lib. 79. ad An. 1584. He that killed the prince of Orenge in the yeare 1584, was so well schooled by the Iesuites at Auspurge, and at Triers, and by a Franciscan at Towrs, that his fact was commenda­ble: and so fully assured by them, that if he were put to death for it, in Martyrumnumero collocatum i­ri, he should be counted for a Martyr: that after he had done the deed, he could not be perswaded that he had sinned, sed potiùs ea meruisse vt rectà in coelum tenderet: but rather that he had deserved thereby to goe straight to heaven. Parry who inten­ded the murther of our ever renowned Queene E­lizabeth, was incouraged thereto byArnauld in his pleading a­gainst the Ie­suites. Hunnibus Cordreto a Iesuite, who told him that he could not doe a more meritorious worke, then to kill a prince excommunicated by the Pope, and that the Angells would carry him vp to heaven. Yea Parry was in­couraged thereunto byCambden. An­nal. Anglic▪ ad An. 1585. pag. 386. Campeius the Popes Nuntio at Venice; and by Ragazonius the Popes Nuntio at Paris: and bySee the letter in Stowes Chro­nicle ad An. 1584. andin Bilson of the Su­premacy, part 3 a letter from the Cardinall de Como, wherein his resolution was ascribed to the motion of a good spirit: and wherein the Cardinall did promise him in the Popes name, besides conside­ration in earth, reward in heaven.Iesuit [...] Cate­chisme li. 3. c. 4. Squire also was wrought vpon by the Iesuite Walpoole to kill Queene Elizabeth Anno 1597, the Iesuite assuring him that the Act should be a goodly sacrifice vnto God. And vpon like motion, viz: the meritori­ousnesse of the worke, wasArnauld in his pleading a­gainst the Iesu­ites. Barriere set on worke by Varade a Iesuite, to kill the great King Henry of [Page 6] France. And in a word, in Queene Elizabeths time▪ Cambden An­nal. Anglic. ad An. 1584 p. 354. you divulged bookes, wherein you exhorted the Ladies about the Queene, to doe to her, as Iudeth did (to her immortall fame) with Holofernes, that is, to kill her. Are not Papists rare Iewells, and much to be esteemed of by Kings and Queenes?

It is written by Theophanes, Codrenus, Zonaras, and others, that Greg: 2. excommunicated Leo the Emperour, and perswaded the Italians to revolt from their obedience vnto him. The truth of which (To 9. Annal ad An 726. though it be denied by Baronius) yet is acknowledged by Bell. lib. 5. de Ro. Pont. Cap. 8. and lib. 1. de Translat Impij Ro. Cap. 12. and by Binnius, To. 3. Com. Notis in vitam Greg. 2. pag. 177. who highly commends the Pope for doing so. Yea, its written byDe vit. Pont. in Greg 3. Platona, that Gregory 3. deprived Leo of his Empire: and that principally, for that hee went about to deface Images. Its written in your bookes, thatIn vita Greg 7 Platina de vita Pont. Gregory 7. deposed Henry 4. from the Empire, for commanding the Cardinalls to re­paire to him, to chuse a new Pope: andCromerus de re­bus gestis Polon. lib 4 cognoscenti Azorio instit. Moral. part. 2. lib. [...]1. cap 5. Boleslaus the second of that name, King of Poland, for kil­ling of a Bishop. Its written in yourC. 15. q. 6. Alius bookes, that Pope Zachary deposed Childerik K. of France, for that he was not so fit for government as Pip in was: and thatPlat. in vita Bon [...]facij 8. and Azor. loco supra citato▪ pag. [...]66▪ Boniface the 8. deposed Philip of France, for appealing from him to a generall Councell. Its written in your owne bookes, thatAntonin. Hist. part. 3. Tit. 19. c. 1 sect. 3. Innocent 3. de­posed Otho 4, for that contrary to his oath, he in­vaded the Churches patrimony, and our King Iohn of England, Ioh. Maior de gest. Scot. lib. 4. cap. 3. for that he sought not absolution at his hands, when the Realme stood interdicted. Its [Page 9] written in your bookes, [...]: in Sen [...] Cap: ad Apo­stolicam de Sen [...]. [...] reiudicata. that Innocent 4. deposed Frederike 2. for apprehending his Cardinalls and Bishops, as they were going to a Councell called by him: and thatSee Car [...]ius de potest. R [...]: Pont: [...]i: 2. c: 19. Nu: 27 Gregory the tenth tooke the Easterne Empire from Baldwyn the second, who was lawfull heire to it, and gaue it to Palaologus, who had no colour of right to it. And thatMass [...] de V [...]bis Episc: lib: 6. in vita Ioh▪ 21 et Cle [...]: 6. Cle­mens the sixt deposed Lewis the fourth of Bavaria, for holding opinion that the Emperour might de­pose the Pope, and place another in his roome. Its written in your bookes, thatCr [...]merus de Gesti [...] Polon▪ lib▪ 27. George King of Bo­hemia was deposed by Paul the second for heresie: And that Iohn King of Navarre was deposed by Auton: N [...]bris: de bello Navar­rens [...] Cap: 1, 2, 3. Iulius the second, for favouring Lewis the twelfth of France, whom the Pope had denounced a schis­matike: and that our King Henry the eighth was deposed bySaunders de Schis: Anglic: lib: 1. pag: 108. [...]dit: 1586. Paul the third, especially for behead­ing the Bishop of Rochester: and Queene Elizabeth for supposed heresies, by three of your Popes, one after another, viz. by Pius the fifth, Gregory the thirteenth, and Sixtus the fifth. So bold haue your Popes beene with Kings and Emperours de facto. But in as much asS [...]o in 4. sen [...]: dis [...]: 38. q. 2. Art 2. you hold, that Factum Pontificis non facit fidei Articulum: your Popes deeds make no Articles of beleefe: which I beleeue the rather, for that Silvester In summa. ver­bo. votam. sect: [...] 5. quaritur. confesseth, he himselfe had seene the Pope do many things cum scandalo totius Chri­stianitatis, to the offense of all Christendome: there is another thing which it concernes Emperors and Kings, to take knowledge of, (though these facts of the Popes are alledged byLib: 5. de Rom: Pont: Cap. 8. Bellarmine, andCarerius lib: 2. de Ro: Pont. Pote­state Cap. 39. o­thers, to proue the Popes right to depose Princes) [Page 10] and that is this. That in your bookes it is written, your Pope hath right,Platina in vita Greg: 7. Imperia, regna, principatus, et quicquid habere mortales possunt, auferre, et dare, to dispose of Emperours, Kingdomes, principalities, and whatsoever any man living hath. As (accor­ding to your learning)Tract: de Rom: Ecclesia [...] primatu apud Bi [...]nium. To: 1. Conc: pa: 20. he may aperire et claudere ianuas regni coelestis quibus voluerit, open the gates of heaven to whom he list, and shut out of heaven whom he list: so he may auferre, et conferre regna quaecunque quibuslibet; take the Crowne from any Kings head, and set it on an other mans head at his pleasure. If an Emperour or King be haereticus, vel schismaticus, vel fautor, vel receptator, vel defensor Hereticorum vel Schismaticorum: an Heretike, or Schismatike, or favourer of Heretikes or Schisma­tikes. If anAzor: Instit: Moral: part: 2. lib 10. c: 2. 20. quae­ritur. et cap: 8. 3. qua [...]ritur. Emperour or King be aMosconius de Maiestate Eccle: Militantis lib: 2. de Imper. Reg. et Princip. part: 1. c: 2. pag: 661. Tyrant; and Ibid. tenens Regnum contra formam iuris, et mentem Papae, dicitur Tyrannus: He who holds his Kingdome contrary to the Popes Law, and the Popes liking, is a Tyrant.Idem pag: 660. If an Emperour or King be a sacrile­gious person, that is, such a one as goeth about to infringe the liberties, immunities, and priviledges of the Church, either by laying hands vpon Eccle­siasticall persons, or their goods: or taking vnto himselfeAzor: [...]t Mos­con: locis citatis. Ecclesiastica iura, to be governour next vnder Christ of those particular Churches, which are within his territories. If they despise Claves Ecclesiae, the Popes Suspensions. Interdictions, Ex­communications. If they forbid Episcopos et Cleri­cos suo officio fungi, popish Bishops or Priest to say Masse. If they doe homines excellentes sine causa per­imere, hang priests who come into their Kingdoms [Page 11] steal the hearts of the people vnto the Pope: If they doe banish popish priests out of their Dominions: If they dissolue Societates aut Congregationes ad sanctè honestè [...]. vivendum, that is, Monasteries and Nun­ries: Alberius in legebene a Zen [...] ­ne de Quadrat: prascript. If they oppresse or grieue populos sibi subiec­tos, their Subiects.Idem in Dicti­onario verbo Pa­ra. If they governe their King­domes negligenter, ignavè, ineptè, et inutiliter, care­lesly, and vnprofitably.Moscon. lib. ci­ta [...] pag. 681. If Leges contra Ecclesiae libertatem aut permittant, aut condant; they either make any law against the liberty of the Church, or suffer any such Law made by some of their prede­cessors, to stand in force.Glossa. in c. Si Papa. d. 40. If they commit any sin, and will not be admonished, by your booke lear­ning, they are but gone men, they haue forfeited their estates into your Popes hands: yea though there be no fault in them, yet forCarerius lib. 2. de potestate Ro. Pont. Cap. 19. N [...] 27. publicum bonum, if it tend to the Popes profit, hee may vncrowne them, and bestow all they haue vpon such, who had no title in the world to any part thereof, before the Pope gaue them all. And doth not this argue, that Kings by your learning are worse then Copy­holders?

8 You dubbe vs with the name of Hereticke, affirming thatBristow Metiu [...] 3. we most certainly are Heretikes, andMotiue 4. to be detested as Heretickes. Yea you say, Reply to Fulk Chap. 10. de­maund 46. pag. 37 [...]. Whosoever is a Protestant, not so much as in any one point, ^x he is therefore a damnable Heretike. You I [...]orbid your Bishops, your Archbishops, your Patriarkes,Azorius Insti [...]. Moral. part. 1. li. 8 Cap. 16: 13. quoeritur. your Cardinall, (except they be Inquisitors, or Commissioners appointed by your Pope to sit vpon heresie) the reading, yea the kee­ping of any of our bookes. You cannot abide that [Page 12] one good word should bee spoken of vs: For, Epi­theta honoris [...]a, & omnia in laudem haereticorum de­leantur: Let all honourable Epithites, and whatsoe­uer else in praise of Heretickes, be blotted out,I [...]dex lib. pro­hib. de Correctio. librorum sect. 2. say you. IfIn Addi [...] ad Eu­sebij Chr [...]nico [...]. ad An. 1521. Vlrichus Hutten a Protestant be commen­ded for Eques Germaniae doctissimus, & Poeta lauda­tissimus, A learned Knight and excellent Poet. If Ibid. ad Aun 1525. et a Beu­ [...]herifastis &c. Frederike Dnke of Saxony, a Protestant, be termed illustrissimus, saepientissimus, Christianissimus Prin­ceps, an illustrious, wise, and Christian Prince. If our Edward the sixth be found praised, asIbid. admiran­dae indoli [...] adolescens, a Prince of admirable toward­linesse, there shallIudex. lib. Ex­purg. Hisp. pag. 93 et 148. deleatur be set vpon the places: in the next Impressions such commendations must be put out. Yea, you cannot finde in your hearts, that our bare names should bee remaining in any bookes, vnlesse we be namedAzor. Instit. Moral. part. 1. lib 8 [...]. 16, 17, qua­ritur. per ignominiam et contemptum, with reproch and shame. And such is your further hatred to our Princes, that you forbid the reprinting of such Dedicatory Epistles, as lear­ned men haue prefixed before their bookes for the eternizing of the memory of our Princes: witnesse hereof yourIuden Hisp lib. [...]xpurg. Fol. 92. et. 150. note of detrahatur, reijciatur, deleatur, set vpon three severall Epistles, written by Hadria­nus Iunius, and Iohannes Serarius, to our la [...]ee fa­mous Soveraines, Queene Elizaheth, and King Iames. And so farre are you from approving of the keeping of a picture, either of Prince or people, thatAzor. lib. & cap. supra citat. [...] qua [...]rtur you account it (though it be kept in a Clo­set) a great presumption, that the keeper thereof smells of heresie. And such is your burning chari­ty towards vs all, that you are not ashamed to pro­fesse [Page 13] Maldonat. Cō ­ment. in Ioh. 4. 9. Certe p [...]riculosiùs est cum Hereticis, quam eum Samaritanis, quam cum Gentibus, aut Mahumetan is a­gere: It is vndoubtedly more dangerous to haue any thing to doe with vs, then either with the Sa­maritan or the Heathen, or with the Mahume­tans. And thatIbidem. Nunc qui verè Catholici sunt, ma­iori odio Calvinistas, cateros (que) omnes Haeriticos, quàm Gentiles prosequnntur: They who are thorow Ca­tholikes at this day, doe more deadly hate Calvi­nists, and all other Heretikes, then the Heathenish people. Yea you are not afraid to adjudge vs all to the bo [...]omlesse pit of Hell. For certaine it is, that whosoever in this new faith and service hath ended his life, is in Hell most certainly, saithMotiue 36. Bri­stow. And Fieri nequit ut Lutheranus moriens salve­tur, Geheunam evadat, et aeternis ignibus eripiatur: si mentior, damner ipse cum Lucifero. Let me be dam­ned in Hell with the Divell, if any Lutheran be sa­ved, if any Lutheran escape Hell, saithResp [...] [...]tationem [...] proposit. 8. pag. vltim [...], Costerus. And haue we not great cause to loue you.

9 Ipse iure priuatos esse haereticos omni debito fide­litatis, dominij, obligationis, & obsequij quo illis qui­cunque tenebantur astricti: That heretickes are depri­ued by law of all fidelitie, authoritie, bond and ser­uice, which any man owes them, is [...] Greg. 9. li. 5. Tit. de hae­ret. Cap. vlt. Sy­mantha Iustit. Ca­thol; Cap. 45. Nu. 27. et 28. currant do­ctrine among you. Children; and seruants, and sub­iects to heretickes, owe no duty to their parents, masters, or Soueraines. Per haeresin patris efficiuntur filij sui iuris: if parents fall into heresie, their children are left to their owne discretion, Cap. citato [...] 28. saith Sym [...]ncha. The parents that become Heretikes, loose the superiority and dominion they haue by law or nature over their owne [Page 14] children,Answer to the Execution of Iustice, Chap. 5 pag. 115. saith Allen. Domino civili, quod in servum dominus habet privatur Haereticus,Loco supra ci­tato. saith Symancha. The very bond-slane (which is another kind no lesse bound to his Lord and Master, then the Sub­ject to his Soveraine, may depart and refuse to o­bey his Master, if he become an Heretike: yea, ip­so facto, he is made free, Loco supra ci­tato. saith Allen. Dominio poli­tico quod habent Reges et Principes in suos subditos et vasallos privati sunt Haeretici,Vbi supra. saith Symancha. Let no man mervaile that in case of heresie, the Soveraine looseth his superioritie and right over his people and Kingdome,Ibid. saith Allen. Popish wiues need not lye with their hereticall husbands,Catholica vxor haeritito viro de­bitum redderenō tenetur, quia ille incidit in adulte­rium spirituale. Nu. 27. saith Symancha. They owe no coniugall duty or debt in the case of heresie,Pag. 114. saith Allen, Such as haue any thing put into their hands to keepe,Symancha Cap. tit. Nu. 27. need not restore it to them of whom they had it, if they proue heretikes.Ibid. Keepers of forts and townes may surrender them into the enemies hands.Non est dubiū quin potest quis eos licite defrau­dare. Res [...]l. quo­rundam casuum Nat. Anglice. Ca­sus 4. 2. partis Cap. 2. Popish Parishoners may lawfully defraud Protestant Ministers or their Farmours, of their Tythes, by your learning. And this being thus, can you be angry if Prote­stant Princes, and their subiects, who haue wiues, children, seruants, and money in other mens hands, doe wish you all. Vltra Garamantas & Indos, in the vnknowne world?

10Bibl. sanct. lib. 2. Verbo Tradi­tiones. Sixtus Senensis reports, That the Iewes are bound to raile vpon all Christians thrice every day: and to pray God he will roote out all Christians, with their Kings and Princes from vnder Heaven. Sixtus Ibid. reports, That the Iewes are commanded to account no otherwise of Christians, then of Beasts. That they hold it lawfull to spoile Christi­ans [Page 15] of their goods, and to bereaue them of their liues; to pull downe their Churches, to burne their Gospell: yea,Ibid. he reports, they belch out such blasphemies against Christ, as are fearfull to thinke vpon, in no case to be spoken of. And yetResolistio Cas [...] ­um Nat. Anglo Casus 9. part. 30 Cap. 2. I reade you hold, that we are Acerbiores hostes Christi, et multo-magis detest andi. more bitter enemies to Christ, and much more to be detested then they are: and thatEnsannel Sa. in Aphoris. verbo. Iudaeus. Iudaein [...], sunt prohibendi celebrare ritus, aut reficere suas Synagogas: the Iewes ought not to be restrained from the vse of their Religion, or from repairing of their Synagogues: Yea, I read Relation of the Religion vsed in the West parts of the world. That your Pope licenseth them to haue Syna­gogues in Rome, vnder his nose: whereas we can­not bee allowed to haue a Chappell in any place where he swayeth. Now I desire, that either some time, or reason, may be given, to justify your ju­stifying of the Iewes before vs: and your Popes suffering of them to professe their Religion even before his face, denying vs the vse of ours in any corner of the world. And the rather I desire some little satisfaction herein, for that ISyman [...]ha I [...] ­sti [...], Cathol. Cap. 35. N [...]. [...]. vnderstand, all Iewes are forbidden to come into Spaine vnder any pretence, vnlesse presently vpon their comming thither, they make it openly knowne they will be­come Papists. He that comes in another manner, forfeits both his life and goods, without any more adoe: For it seemes strange to me, that the Popes whitest sonnes, should vpon such penalties debarre them accesse into Spaine; and that the Pope him­selfe should admit them to come so neere his Holi­nesse, and shew them so much favour.

[Page 16] 11 By your doctrine Sir Priest,Symanch. Instit Cathol. Cap. 45. N [...]. 13. there is iust cause to warre against Heretickes; by Heretickes, you especially meaning Protestants. By your doc­trine, Allen against the Execution of Iustice, chap­ter 5. there is no warre so just, and honourable, be it civill, or forraine, as that which is waged for the propagating of your Religion. By your Re­ligion, Thuanus Hist. lib. 42. ad A [...]n. 1568. pag. 877. there can be no peace, yea there ought to be no peace made with Sectaries.Ideni lib: 65. ad An: 1577. pag: 152. Sectaries, that is, according to your learning, Protestants, are more eagerly to bee pursued with fire and sword, then Turkes. AndSymanch: loco supra [...]itato. when warre is once proclai­med, any private man may take, spoile, kill such Sectaries, and burne their houses over their heads. Thus you. Professing further. thatPaulus Windek. in delib: de hae­ret: extirpand p. 414. Quod nonnun­quam Catholici cum Sectarijs transegerunt, eo fine feco­runt, vt interea reliquis negotijs expediti, postea vnum hoc bellum contra Sectarios administrarent, oninem (que) eius molem in ipsos converterent. When the Prin­ces of your Religion make peace with Protestants, they make it only for their owne advantage: as for example, to dispatch some by-businesses, which hinders them from falling on the Protestants with their whole force. Now this being thus, haue not Protestants iust cause to stand vpon their guard, and to be suspicious of all Treatises with popish prin­ces; and jealous of all Truces and Leagues, though sworne never so solemnly?

12 Your famous Bishop Symancha writes,Instit: Cathol: Cap: 45: N [...]: 14. Hae­retiis fides à privat [...] data servanda non est: Faith made to an Heretike by a private person is not to be kept. A private person may reveale an Heretike to the Inquisitors, non obstante fide et iuramento, [Page 17] though he hath bound himselfe by an oath to the contrary. AndIbid. Nec fides a magistr atibus data servanda est haereticis: Faith made to hereticks by the Magistrate, is not to be kept. For so some say, that your Symancha saith, proving his assertion by this, that in the Councell at Constance, Iohn Huss, and Ierom of Prage were iustly burned, albeit the Magistrate had given safe conduct. AndApud Co [...]hlaum lib: 5. Hist: Hussi­carum. that your Pope Martin 5 writ to Alexander Duke of Lituaenia, ^b Scito te mortaliter peccare, si seruabis fi­dem datam haereticis: Know thou sinnest mortally, if thou keep thy oath with Hereticks. And that your Divines in France, An. 1577.Thuanuo Hist: lib: 42. ad An: 1568. pag: 877. et lib: 63. ad An: 1577. pag: 123. Aperto capite in concionibus; & evulgatis seriptis, ad fidem secta­rijs servandam non ohligari principem contendebant, allato in eam rem Con. Constant. decreto, taught pub­likely both in the Pulpit, and by the presse. That Princes were not bound to keep touch with Sec­taries, alledging to that end a Decree of the Coun­cel of Constance. Now, and if oaths bind not (which inSwear vnto me by God, that thou wilt not kil. me, &c. 1 Sam 30. 15. old time were held the best security) what should we say, but farewell trust with you?

13 It is generally reported you teach, Aman framing to ^d himselfe a true Proposition, W. W. In his sparing discove­ry of the English Iesui [...]es, &c pag 11. printed An­no 1601. and in his Quodlibe [...], printed 1602. pag. 66. when he is asked a question, may conceale as much thereof as hee thinkes good. As for example. If one of you should be examined, whether if the Pope did come in warr-like manner to invade this Realm: by force, he would take the Popes part or the Kings: that man framing this answer in his minde; I will take the Kings part, if the Pope will command me so to doe; may giue this answer lawfully: I will take the Kings part; concealing the [Page 18] rest, and so delude the Examiner. Nauar: in Ma­nuali Cap: 12. Nu: 18. et P [...]t: Givvarain Com­pend: Navarri Cap: 12. Nu: 18. In like manner, if one of you having Horse and Money, should be importuned by one of your honest friends, (to whom you are not bound by law to giue or lend) to giue, or lend him Horse or money, you fram­ing this Proposition in your minde, I haue nei­ther Horse nor money, to giue or lend: may safely sweare, You haue neither Horse nor money; and keep the rest to your selfe, and so mocke your friend. Yea, it is generally reported thatNauar: lib: Catal: Cap: 21. Nu: 18. you teach you may bluntly and absolutely deny some truths. For Confitens non peccat mortaliter qui negat se admisisse peccatum mortale alias legitime confessum: If a Trai­tor or murtherer, haue once lawfully confessed his Treason and murder: if afterwards he be exami­ned, whether he ever plotted any treason, or com­mitted any Murther: he sins not mortally, though hee deny that he was at any time guiltie of such crimes, say you. And if a man be examined of any fact of his, whereof the Examiner (as he thinks) knowes nothing: such a man may sweare he is in­nocent of such a deed, according to your learn­ing. Which appeares by thisSee the pro­ceedings a­gainst the late Traytors, prin­ted An. 1606. that Garnet the su­periour of your Iesuits here in England, having had conference with Hall the Iesuit; being asked by the Lords of his Maiesties Honourable Coun­cell, whether He and Hall, had conference toge­ther: he denyed it vpon his soule, reiterating his deniall, with many detestable execrations, till he perceived that his fellow Hall had confessed it. In briefe, according to your learning,Soto Relect. Memb: 3. q: 3. pa: 306. If one of you see Peter kill Iohn, and come to be examined vpon [Page 19] the poynt (if no body else saw) he may answer, That he knowes not, whether Peter killed Iohn, or no. AndSa: in Aph [...]ris: de testibus. generally, if you be asked a question not iuridically, you may answer, That you know nothing concerning it, provided you reserue in your mind, Which you are bound to reveale. Now can such aequivocation by mentall reservation, and blunt deniall of knowne truthes, stand with plaine dealing,Ecclus: cap: 37. ver: 23. truth and honesty. In your r vulgar La­tine we read, Qui sophistice loquitur, odibilis est. He that speakes aequivocally, is worthy of Tiburne. Wherefore you had best looke to it.

14. You commend a kind of blind-fold & sot­tish obedience, Masfau [...] de vi [...]: Ignat. lib. 3. c. 27 which consists in the Inferiours sub­mitting both of his will, and iudgment, to his Su­periour. YouIbid. say, it is sancta, sapiensque stultiti­a: an holy and wise kind of sottishnes.Ribera Com­ment. in Amos 6. pag. 269. Omnes qui parent, ac presertim Religiosi homines, capite care­re debent. 1. Non suo, sed Rectoris sui concilio duci. All inferiors, especially Religious persons, should be headles, meaning, they should be directed, not by their owne wits, but by their Superiours. For prudentia quidem, nonobedientis, verum imperantis est. And it is not requisite in an Inferiour, but in the Superiour, asApud Massaeum loco supra citato. Ignatius Loyola told a great Mounsier. By this the Inferiour is brought to be leeue,Ribadenera de vita Ign [...]tij lib. 5. Cap. 4. Id rectum quodcun (que) sit a superioribus prae­scriptum. That whatsoever his Superiour bids him doe, its right. AndIbid. that he is bound to doe that, ad quod superiorumpropensum cernit, tamet si ille nihil precipiat: which he seeth his Superiour hath a mind should be done, though he command it [Page 20] not to be done. He that is blessed with this,Epistola Ig [...]a [...]ij ae virtute obedi­entiae Nu: 16. he listneth to the voyce of his Superiour as to the voyce of Christ:Masfaus lib: 3. vit: Igna [...]ij cap: 7 He delayes no time by exami­ning the reasons, of his Superiours command. ButEpistola Igna [...]ij Nu: 18. sine vlla prosus disquisitione: without reaso­ning the case with himselfe, he falls to his worke. Regul: Societa­tis Iesuit: pag. 12. Edit. Lugd. 1004 If the Iferiour be writing and the Superiour call him, the Inferiour may not stay the finishing of a letter, though it be begun by him,Igna [...]ij Epistola Nu. 18. If his Su­periour command him to water a dry stick, set in the ground, till it grow and bring forth fruite, the Inferiour must water it so long.In vit. Petrum par [...]. 2. de Obedi­dieni [...]a. If the Superiour command his Inferiour to fetch him a stone, which twenty men are not able to carry, he must attempt it.Ibid. If the Superiour command his Infe­riour to cast his child into a River of waters, or in­to an hot fiery furnace, the Inferiour must cast him in. Yea, you were wont to teach in plaine termes, Ibid. That Inferiours may not intendere in mandata Dei: sed patri su [...] spirituali, omnem volunta­tem suam committere, qui illi per omnia obediens, non incurrit peccatum apud Deum: heed what God commandeth: but he must referre himselfe whol­ly to the guidance of his Superiour, because in o­beying his Superiour in all things, he is quit from sinning against God. Now I pray you, Is not this to make Inferiours bondmen to men, contrary to the Apostles Counsell, 1 Cor: 7. 23? Is not this in effect to bind men (as theRabbi. Selon. Iarch. in Deut 17. See. Iyra in De [...]. 17. Iewes did) to beleeue, that the right hand is the left, and the left hand is the right, if a Priest tell them so? Your Loyola, who was not ashamed toMaffaus lib. 3. cap. 7. vi [...]. Igna [...]ij. say, that in verba Ro­mani [Page 21] Pontificis pr [...]cipu [...] sacramento iuraverat, he had bound himselfe by the solemnest oath to doe as the Pope bad him: and your Cardinall, whoBell lib 4 de Re. Po [...]t. cap. 5. writes, that Si Papa erraret pracipiendo vitia, vel pro­hibendo virtutes, teneretur Ecclesiae credere; vitia esse bona, et virtute [...] malas, nisi vellet contra conscienti­am peccare. If the Pope should erre in command­ing vice, and forbidding vertue, the Church was bound to beleiue, that vice was vertue, and ver­tue vice: vnlesse shee was disposed to sinne against conscience. Speake not so farre over herein, as in commending blind obedience, to every logger­head Superiour, perhapsIgnat [...]j Episte­la Nu. [...]. de ver­tute obeditntiae. both destitute of wit, and grace, for such Ragguls this blind obedience is to be yelded. But I passe to another question, wherein I require satisfaction.

15 Is it not true Sir Priest,Conc. Lat. sub Iaeone 10. et Sy­nod. Trid. Sess 4. That by the late Orders of your Church, nothing must be publish­ed in print, except it be first viewed, and allowed by men thereunto authorised? And doth it not therevpon follow, in your opinion, (as well as in Author of ths grounds of the Old nd New Relig in his An­swer to Mr. Cra­shaw concern. Roman forge­ries. some others of your fellows) that whatsoeuer commeth now forth seemeth to be approued by your Church? And if so, Haue you any cause, Sir Priest, to take your selues wronged, when you are char­ged with the opinions of this, or that, particular man, who hath written, since such order was taken by your Church? Or any reason to thinke, rhat you haue quit your selues well, when being charg­ed with readinesse to Rebell, as soone as you are able to make your part good: and with commen­ding of Traytors, and the doctrine of Aequivoca­tion: [Page 22] You answer, that the proofes against you are not fetched from generall Councels: or Decrees of your Popes, but from particular persons? Re­member, Sir Priest, that your Churches viewing and allowing of particular mens opinions, makes them generall. And so that answer is proved idle.

16 By your doctrine, He sinneth not, who hath probable reason for what he doth: For, Non peccat is, qui probabiliter licere existimat id, quod agit, Apol pro Gar­ [...]eto Cap. 10 Nu. 2. p. 27 [...]. edit. Colon. 1610. saith Eudaemon a Iesuite of yours. And Po­test quis facere, quod probabili ratione, vel authorita­te putat licere. A man may lawfully doe that, for doing whereof he hath either probable reason, or authority, saithSa. Aphoris. verbo. dubium. another of your Iesuites. Now by your doctrine hee hath probable reason for that which he doth, who hath two or three graue Authors on his side. For, I see not how, without arrogant temerity, a Catholike man can affirme, the practise of Aequivocation (it being probable that men may aequivocate, because two or three graue Authors say so) in time and place to be sin­full, saith theChapt. 4. Author of the Treatise of Aequivo­cation. Yea by your doctrine, he hath probable reason for that which he doth, who hath the opi­nion of one graue Author on his side. For Qui consilio boni et periti viri aliquid efficit, prudenter et bene agit, quamuis re ipsa malum sit, quod eligit. He that doth any thing by the direction of honest and wise men, doth both wisely and well, though perhaps the thing bee euill which he doth,Ins [...]i [...]. Moral par. 1. lib. 2. cap. 16. 2. quar [...]r saith the Iesuite Anorius. And, In soro conscientiae, ad ef­fectum non peccandi sufficit cligere pro vera eius opi­nionem, [Page 23] quem merito consemus esse virum idonea ad id scientia, et conscientia praeditum: It, is enough to cleare vs in the Court of conscience from sin, if wee follow his opinion, whom vpon good ground, we take to be a learned and a consciona­ble man,Manuele Cap. 27. Nu. 288. saith Navarrus. And this being thus, doth it not from hence follow, that they who take Creswell, and Parsons, and Bellarmine, and Bannes, for learned and honest men, may put in practise, whatsoever one of them thinks lawfull?Lib. 1. de Rego Cap. 7. May not they who thinke Iohannes Mariana (who holds it lawfull to poyson Kings) a learned and an honest man, poyson Kings without sinne? May not they who thinke Garnet (one of the Powder traytors) a learned and an honest man,See the pre­ceedings a­gainst the late Traytors, prin­ted 1606. by his example, and by his approving of the Treatise of Aequiuo­cation, aequiuocate with out sinne? May not they who thinke Binetus a learned and an honest men conceale without sinne whatsoeuer is told them in confession, though that concealing cost the liues of all the Kings in Christendome, yea in the world:Teste Casa [...] bo­no in Epistola ad Frontonem Du­caeum, pag. 140. they knowing that Binetus was of that minde.

17 You teach, g that the Word of God is partly written, Bellar lib. de verbo Dei non scripto, cap. 2. partly vnwritten, and the written word you call Scripture, the vnwritten Tradition. yet you vndertake to prooue diuers of your opinions both by Scripture and by Tradition: As for example, Pray­ing to Saints, praying for the dead, setting vp of Ima­ges in Churches, and worshipping them when they are set vp, Christs descention into hell: the virgine [...] perpetuall virginitie, &c. Now I would know with what honestie you can alledge Scripture for [Page 24] that which you say is a tradition, or tradition for that which you say you haue Scriptures? Can one and the same truth be written and not written?

18 You teach, thatBellar. lib. 4. de verbo non scrip­to, cap. 8. it was not meete all mysteries should be written in Scripture, Coste [...]a [...] Apol. pro 1 Par. Enchy n [...]ra Go [...]eru To. 2. lest every ordinary person should come to the knowledge of them; and because of the commonnes of them, contemne them. Now I de­sire to know, why the mysteries of the Trinitie should be written in Scripture, rather then those mysteries you speake of, if there be such danger that ordinary persons should attain to the know­ledge of whatsoever is written in Scripture; and vpon the knowledge of them, should contemne them. Secondly I desire to know, why it should be lesse meete, that the mysteries you speake of, should be written in Scripture, then in the Fathers, and in your Catechismes? Ordinary persons are as like to come to the knowledge of them by reading if not the Fathers, yet of your Catechismes, where­in you discourse of them as large, as if they were written in Scripture. Are they not, thinke you?

19 Men say you teach, thatIoh. de Rada par. 2. Th [...]l con­trov. inter Sco [...]ū & Tho. cout. 20. act. 2. conclus. 6. Licet praeceptum pre­lati sit irrationale, & pro tali merito quandeque habe­ri potest, tenetur tamen subditus illud obseruare: Though the commandement of the superiour be vnreasonable, and may well enough be thought so, yet the Inferiour is bound to obey it. Men say, you teach,Bellar lib. 4. de Ro. Pon [...]. Cap 5. & Car [...]ri [...] de potest Pont lib. 1 Cap. 13. Nu. 16. Si Papa erraret pracipiendo vitia, velpro hibendo virtutes, teneretur Ecclesia credere vitia esse bona, et virtutes malas; nisi vellet cōtra consctentiam peccare: that if the Pope should erre in commaun­ding vice, and forbidding vertue, the Church was [Page 25] bound to belieue (vnles she would sin against her, conscience) that vice was commendable, and vertue dispraisable. [...]ar [...]l [...]le p [...] ­test Paep: cap: 41. pag: 341. Men are bound, Papae sententiam' exequi, to put the Popes sentence in execution, albe­it they know it to be vniust. Any man Illaesa con­sceentia, with a good conscience may execute the Popes vnlawfull mandate, by your learning. Now I pray you, how agrees this doctrine with that of the Apostles, Acts 5. 29. It is better to obey God then man?

16 Sir Priest, I reade in your bookes, that your Pope is calledConc: Floren [...]: Sess: vl [...]. Caput totius Ecclesiae, An [...]n Puecius in Orat: habit: Sess: 9. Conc: [...]at: sub Leone 10. Pater Ecclesiae, Filiu [...] Ecclesiae, Sponsus Ecclesiae, Grae [...]ser: Tot. 1. defens: cap: 10. lib. 3. Beil. Col: 1450. Mater Ecclesia: The head of the whole Church, the Father of the Church, the sonne of the Church, the Spouse of the Church, the Church our mother. Now I would know of you, how hee can be the Church her selfe, and yet head of the Church, and the Churches hus­band? How hee can be Father to the Church, and yet a sonne of the Church? How without commit­ting incest, the father may marry his daughter, the brother may marrie his sister, the sonne may marrie his mother?

17: I reade in your bookes, that your Pope is not onely called the Vicar of Christ, and Successour of S. Peter butDist: 63. Ego [...]udo vi [...]us. [...]ni­facius [...]: A­postolus in Epist: ad C [...]ert. Ar­ [...]hiep: Caut: apud Baron: Annal: To: 9 ad An: 740. S. Peters Vicar, andSacr [...]: [...]aer [...]m: Ro: Eccles: lib. 1. sect: 1. Gabriel Patriarch. Alix­ [...]. in admon [...]e. [...]egatis a Cl [...]m. 8 data, quae ha­be [...]r ad finem. Annal Baron To. [...]. Nu. 4. Thom. A [...]tn. de Regi­mine P [...]ip l. [...]. c. 10. [...] de rempo [...]a Eccles. Mo [...]eh. l. [...]. c: 7. [...]atra de Offi [...]. Vicar [...] [...]. Christs Successor in respect of the gouernment of the Church. Now here I desire to know two things of you: first, how your Pope comes to be S. Peters Vicar, seeing S. Peter himselfe is but a Vicar: and it is a rule in your Law, f Vicarius non potest substi [...] Vicarium: A Vicar cannot substitute a Vicar Secondly, how without [Page 26] blasphemie your Pope can be called Christs Succes­sour, seeing hee to whom another succeedeth in of­fice, doth cease himselfe to beare that office; asAct. 24. Fe­lix did cease to bee Gouernour in Iurie, when Fe­stus came in place to be his successour. I hope you doe not thinke that Christ, who endureth for euer, hath turned over all care of his Church to your Pope.

22 I reade in yourGene [...]r: Chron: l: 4 ad An. 1551 bookes, that in the yeare 1552. your Pope was intituled by a certaine Patriarke called Siud, The Peter of our time, and the Paul of our dayes: and thatBaron: ad finem To. 6. Annal. Clemens the eight was intituled by one Gabriel Patriarke of Alexandria, Tertius decimus Apostolorum gloriosi Domini nostri Iesu Christi, & quintus sanctorum Evangelistarum: The thirteenth Apostle of our Lord and Sauiour Iesus Christ, and the fift Evangelist. And that Genebrard approoved of the titles which Siud gaue; and Baronius of those which Gabriel gaue. Now I desire to know of you, why Genebrard should like that any Pope should be called the Peter of our time, seeingBaron Annal. To: 11. ad An: 1009. Sergius the fourth, being christened Peter, vpon his election to be Pope, in reverence to S^t. Peter, renounced the name of Peter, and tooke the name of Sergius: and secondly, how Clemens the eight can with any wise­dome be held the thirteenth Apostle of our Saviour Christ, and the fifth Evangelist, considering there were seven Popes of his owne name, and vpon the point of 230 Popes of other names before him. For I cannot heare that he was such an A perse, as that he deserued these titles rather then any of his pre­decessors. And if all or any of his predecessors de­served [Page 27] to be called Apostles and Evangelists, Gabriel (in my opinion) failed in his Arithmeticke, when he termed him the thirteenth Apostle, and the fifth E­vangelist.

23 I reade in your bookes, that the jurisdiction of your Pope is boundlesse: His Dominion (as Christs, Psal: 72. 8.) is from Sea to Sea, and from the Ri­ver vnto the ends of the world? Whereas the iurisdi­ction of the rest of their Cleargie hath narrower bounds by much. Yet I reade inHist [...]: 3. [...] 6. Eusebius of Chry­tofersons translations, that in Traians time, Pope Cle­mens governed the Church of Rome; and Iohn the Evangelist the Churches in Asia. Now I desire to know whether this doth not argue, that Pope Clemens iurisdiction was lesser then S. Iohns, seeing it is appa­rent hereby, that Pope Clemens governed but one Church, and S. Iohn many.

24Leo 10. in [...] data Ro: S [...]ss: 11, Cō: Lat: An. 1516 quae habetur a­pud [...] Io: 4. Cont: p: 639. You teach, solum Ro. Pont. Conciliorum indi­cendorum plenum ius et potestatem habere. That your Pope only hath full right and power to call Councels. Now if that be true, I desire to know how it came to passe, that he called none by the space of a thousand yeares and vpward to be kept at Rome, or some other place in Italy France, or Germany: but all in the [...]ast, as namely at Nice, at Constantinople, at Ephesus, at Chalcedon, whither he could not goe in person part­ly for age, and partly for other lets. And why, hee disliking both the place, and the time, appointed for the fourth generall Councell, did not appoint an o­ther place, and an other time, but sent thither his Le­gats at the Emperours commandement.

25Bellar [...]. Cont: Cap: 11. You teach, that Councells, which want [Page 28] your Popes approouement, are of no great worth. Now, if such doctrine went for currant of old, I de­sire to know how it came to passe, that those Fathers who were pressed with the testimonies of Councels not approved by your Pope, as namely, Athana [...]ius, andTo. 6. l. 1. cont. Maxim. in Arian. o [...] l. 3. c. 14. S^t. Austin: did never alledge that circum­stance in way of weakning their credit: much lesse in way of making a Nullity of them.

20 I reade in your bookes,Bellar lib. 1. de Ro. Pont, ca. 16. that S. Peter had au­thority over all the Apostles, and that the Apo­stles depende vpon him, as vpon their head and commander, who was to direct them, and to goe in and out before them, and to chastise them. I reade likewise, that after Saint Peters death, your Idem lib. 2. de Ro. Pont. ca 13. Popes succeeded him in tota ipsius dignitate & po­testate, in all his dignitie and soveraignty. Now it is evident that diverse of the Apostles survived Saint Peter; as namely,Baron. Annal. To. 1: ad An. 69. Nu. 34. S. Andrew, andSophron. apud Hieron: de script: Eccles: verbo Si­mon. S. Simon surna­med the Canaanite, (not in regard of his Countrey, but of his zeale,Chap. 6. 1 [...]. as S^t. Luke witnesseth) andIerom. de scrip: Eccles: verbo Io­hannes. Saint Iohn the Evangelist. Two of these, if not all three, lived till Traians dayes, in which time Linus, Cletus, Cleme [...]s, sate Bishops at Rome. Now my desire is to know of you, whether you thinke Linus, Cletus, Clemens challenged any soveraigntie over Saint An­drew and Saint Simon the zealous, and Saint Iohn the Evangelist. Mee thinkes Saint Iohn Ioh. 21. 20. being the Disciple whom Iesus loued, Saint Iohn being the per­son who was allowed toIoh. 13. 23. leane on our Sauiours breast at the eating of the Passeouer: S^t. Iohn being the man to whom our SaviourIoh. 19. 26. commended his Mother at his death: S. Iohn being such a one, as that his wri­ [...]ngs [Page 29] are received for Canonicall: Me thinks (I say) [...]aint Iohn (not to speake of the other two) should [...]ot haue beene vnderling to these three Popes. Me [...]hinkes hee should [...]ot haue depended vpon them [...]s on his head for direction: Me thinkes they should not haue had that superioritie over him, that they might haue chasti [...]ed him.

27 I reade in your bookes, that an Archbishop and Cardinall of yours, calledLib: de schism: Pont: iuter Ger­man: script: pag: 703. Francis Zabarell, who lived about the yeare 1400 confessed, that certaine flatterers of many ages before his time, and till his time, had perswaded the Popes, quod omnia possent, & sic, quod facerent quicquid libere [...], etiam illicita, & sic plus quam Deus: they could doe all things, and might doe any thing, were it never so vnlawfull, and by that means they could doe more then God. And to tell you truly, I doe verily beleeue him. For I doe finde they were told, they might dispenseC. 15. q. 6. An­toritatem, in Glosse. contra ius naturale, against the law of nature:Extra de con­cess: praebend. [...] posuit. in Glossao contra vetus Testamentum, against the old Testament: andIbid. con­tra Apostolum, against the Apostle Paul. I finde they were tolde,Extra de tran­slit: Episco: cap: Qunato, in Glossa. De nihilo possent facere aliquid, they might of nothing make something:Ibid. De iniustitia facere possent iustitiam, they might make wrong right: andIbid. in his quae vellent, ij [...] esse pro ratione vo­luntatem, they might doe as they list, and no bodie might say,Ibid. Domine, [...]ur ita facis? I pray you sir, why doe you so? I finde some taught,Tosté Ioh: de Pa­risii, de pose [...]a­te Regis et Pe­pali cap: 23. that Si homici­dium Samsonis quod ex: se malum est, interpretamur quod in stinctu divino fuit fanum, multo magis omne factum sanctissimi Patris interpretari debemus in bo­num: & siquidem fuerit [...]ur [...]m, vel aliud ex se ma­lum, [Page 30] interpretari debemus, quod divino instinctu fiat, If we impute the slaughter which Sampson made of the Philistians to an inspiration of Gods Spirit, much more are wee bound to interprete in the best part whatsoever the holy Father the Pope doth: if it be theft, or any other thing which of it selfe is evill, (Dict: 40. Non [...]os, in Glossa. as for example murther or adultery) wee must likewise impute that to the inspiration of Gods Spirit. About the time Zabarel speakes of, it seemes it went for currant, which is noted by a lateMassonus de vrbis Episc: li: 3. in vi [...]a Ioh: 9. Historian, Episcopos Romanos ne peccata quidem sine laude committere, the Popes could doe nothing, were it never so mischievous, but it was commen­dable. His geese were all swans: his vices were ver­tues. I reade in your bookes,Mosconius de maiestate Eccles: Militantis, lib. [...] cap: 4. pag: 97. that men are bound to worship him with Dulia: and that some haue pro­fessed in his hearing,Apud Anton: in sum: hist: part. 3. [...]: 22. ca: 27. sect: 1. that they worshipped him with Hyperdulia: and that in effect many haue given him Latriam. For to omit that some haue affirmed he wasMarcel: in orat hab: sess: 4. conc: Iat: sub Leon: 10 alter Deus in terris, a second God vpon earth.Ioh: Aug: Pan­thaeus Venetus in Arte & Theor [...]ransinutat. Me­tal: ad Leonem 10 impress: Ve­ [...]e: An. 1518. Deus mortali [...] in terris, et immortalis homo in coelis: a mortall God vpon earth, and an immortall man in the heavens.Baron. Annal. To. 7. ad An. 552. That hee hath so much grea­ter power then any of the Prophets, quanto diffe­rentius prae illis nomen hareditavit, viz: Tu es Petra, &c: by how much hee hath a more excellent name given him then any of them had, to wit, Thou art a Rocke. Some of you haue given out, that hee is, Mass. lib. supra [...]itato ca. 1. p. 22 non Deus, non homo, sed vtramque, neither God, nor man, but both. Some of you haue stiled him, asIoh. 20 28. Saint Thomas did our Saviour Christ, with the titles of [...]xtra. Ioh. 22. eum inter in Glossa. Dominus Deus noster, our Lord and God: [Page 31] and asApoc. 19. 19. Saint Iohn likewise did, withMoscon. lib. citato pag. 26. Rex Regum, Dominus dominantium, King of Kings, and Lord of Lords. Some of you now write,Baron. Annal. To 1. ad An. 57. Nu. 29. Christus omnem quem a Patre accepit potestatem transfudit in suos: Christ passed over all the power which God the Fa­ther gaue him, vnto his, meaning your Popes. A­greeably to others, who in former ages were not a­shamed to tell the Pope, thatPuccius Ora [...]. hab. in sess. 9. Conc. [...] sub Leon [...]. 10. Tibi vni, to him a­lone was granted all power both in heaven and in earth. Yea, that there was in Popes all power super omnes potestates tam coeli quam terrae, Steph. Patrae­censis orat. hab. Sess 10. Conc. Lat. sub Laeone 10. aboue all pow­ers both in heaven and in earth. I need not to tell you of the Bishop who put vp a supplication to Pope Nicolas, in these words,Faexellus hist. sicu [...]. lib. 8. c. 4 Miserere met, fili Da­vid. O sonne of David haue mercy vpon me: nor of the Religious persons who came from Panormi and other parts of Sicily as Embassadours to Pope Mar­tin the fourth, to craue his favour, who cried thrice thus,Antonin sum. hist. part. 3. tit. 20. cap. 4. sect. 3 Agnus Dei qui tollis peccata mundi, miserere nobis: O thou Lambe of God who takest away the sinnes of the world, haue mercy vpon vs: nor of him, who in way of proving your Popes omnipoten­cy, bids his Reader note,Varaldus in candelabro au­reo tit. de absolu­tione Nu. 28. Quod in concesstonibus vti­tur illo verbo, Fiat, quo Deut vniversum creavit orbem: that your Pope in subscribing petitions, vseth the word, Let it bee, by which God created the whole world: intimating, that as God, so your Pope by a word of his mouth may doe any thing: nor of them who against the comming of Paul the third vnto the Citty of Tolentonum in Italy, set this in­scription over the gates,See Morn [...]y de Ecclesia, cap. 8. & Moulius defence of the King, chap. 25. Paulo tertio, opt: max: in ter­ris De [...], To Paul the third, the best and greatest God [Page 32] in earth. Now that which I desire to know of yo [...] is, what difference in substance there is betweene many of these speeches concerning your Popes, and theirs in the Acts of the Apostles, who applauding Herods Oration, cryed amaine,Act. 12. 22. Vox Dei & non homi­nis, the voice of God, and not of man? And whe­ther your Pope be not as guilty as Herod was, who hearing with his owne eares diverse of these blas­ph [...]mous speeches, and perhaps all by report, did neither reproue them vpon his eare hearing them, nor cause them to be razed out of the bookes where­in they are written, having knowledge thereof at the second hand.

28 I reade in your bookes, that you haue had many vnlearned Popes, not much wiser then the Gabri [...]l de Ba­ [...]a [...]te feri [...] 2. heb [...]. 3. de pr [...] ­ [...]rat. confess. Bishop, who examining one that was to bee made Deacon, in stead of asking, Quot sunt Sacramenta Ecclesiae? how many Sacraments are there in the Church? demanded, Qu [...]t sunt septē Sacramenta? how many are the seven Sacraments? To whom the Dea­con answering, said▪ Tres▪ The Bishop replyed, In qui­bus? What call you them? And the Deacon tolde him, their names were, Thur [...]bulum▪ Aspersorum, & sancta Crux. For of Iullus the second it is reported, that signing a warrant, in stead of fiat, he wrote fi [...] ­tur. And constat plures e rum ade [...] illiter atos ess [...] ut Grammati [...]am penitus ignorent; It is well knowne that many of the Popes were so vnlearned, that they knew not their Grammar rules, saithLib. 1. cap. 4. adver [...] edit. antiquis. Alfons [...]s de C [...]stro. I reade in your bookes, thatsome of your Popes were silly creatures. You had one, whom yourIoh: An [...] Bal­du [...] [...] & ser. [...]. Canonists vsually [...]al▪ vnum pec [...]s, in [...]o quod [Page 33] de mane fa [...]iebat gratia [...], & de sere [...] a very Asser: for that in the morning he would grant many men many kindnesses, and at night revoke them all againe. I reade in your bookes, that you had one boy Pope of twelue yeares old,Clab [...]r. Rod [...]l. hist. lab. 5. ca. v [...]t. viz. Benedict the ninth: and a May pole-morrice-dancer Pope ofBaron. Annal. To. 10. [...]d an. 955 [...] 3. 18 yeares old, viz Iohn 12. alias 13. who made the La­teran a plaine Stewes, asHist. per [...]r [...] ­pum gest. lib. 6. cap: 6. & 7. [...]itpra [...]us witnesseth. I readMasson. de [...] Epis [...]: lib. 4. i [...] Ioh: 11. al. 12. that Iohn 11. was a bastardly brat of Pope Sergius [...] and that you had aSee the book [...] intituled Pope Ioane. whore Pope called Ioane. I read that you had N [...]r omanticall Popes, such as Platin: in [...] Silve [...]l. Siluester the second, who gaue himselfe to the di­uell both body and soule, that he might attaine the Popedome.Idem in vita Bonis: 7. Theefe Pope, such as Bo [...]fac [...] the se­uenth, who robbed Saint Peters Church: Sodomi­ticall Popes, such as Sixt [...] the fourth,Agripp [...] de [...] cap: 64. who built a famous stewes in Rome: peri [...]red Popes, such as Onuph: addit: ad Plat: in vit [...] Gree: 12. Gregorie the twel [...]e. Ner [...]ticall Popes, such as Ho­norius the first, condemned by theAct: 12. & 13. 6. and 7. generall Councels for a M [...]n [...]th [...]lite. A [...]sticall Popes, such as Leo the tenth,Act: 7: in di [...] ­nit: Synodi. who called the Gospell a [...] ­ble. Bale. Apostaticall Popes, such at those fiftie, who as [...] lib: [...] ▪ sect: [...] ▪. Ge [...]brard writeth, entred in, not by the doore, but by a posterne gate. I reade that [...]. [...] Pontific [...]s videntur laborare vt quantum [...] [...]e­runt supient [...]s & sancti tantum [...] the latter Popes seeme to striue▪ they may shew thems [...]lmes as very fool [...]s and [...], is the [...]ncient Popes stroue to approue their wisedome and holi­nesse to the world. Your [...] confesseth, that the later popes,Chro [...]l, ad [...]. Christi, 970. [...] de [...]ep▪ tooke lit­tle care how the world went▪ Ad Au: [...]26. A pretate veterum de. [Page 34] ge [...]era [...]runt, are growne out of kinde. YourRe [...]. 4. de p [...] ­ [...]state Pap [...]t [...] Conc. propos. 12. Vi­ctoria professeth, they are priscis illis maltis partibus in [...]eriores, farre worse then their first predecessors. And inIn Formoso 1. Platina I reade, that virtus et integrit [...] de­fecit, vertue and integritie is decayed in them: and inAd. [...]. 954. Fasciculus Temporu [...], that Sanctitas illos dimisit, holinesse hath taken her leaue of them. Men of your selues write,Guicciar [...] hist. lib. 16. In Pontificib [...] hodie nemo sancti­tatem requirit: optimi putantur sivel leuiter boni sint, vel [...]inu mali quam caeteri mortales esse soleant: At this day no man lookes for any honestie in a Pope: th [...]y are accounted excellent good Popes if they haue but a dram of honestie; yea, if they surpasse not the wickednesse of other men. At this day the pa­pacie is so dangerous, that [...] in vit [...] Marcells ad finē Platine. Marcellus the second protested he did not see, quomodo qui locum hunc l. tissimum tenent, salvari possunt, how a Pope can bee saved. Your SaintA [...]on. hist par. 3. tit. 23. cap. 14. [...]. 1 [...] Katharin of Sienna told Gregorie the 11. that in Romina Curia vbi deberet esse Para­disus deliciarum virtutum, in veniebat foetorem▪ infer­nalium vitiorum: Whereas she looked to haue found a Paradise of rare vertues in his Court, shee found in stead thereof a dunghill covered over with hellish vices▪ the stench whereof shee smelt to Sienna, the place of her dwelling, an hundred miles off. And theTh [...]od [...]ricus de Niem [...] in advosa▪ [...]rac▪ 4. cap. 8. Virgine Mary told Saint Briget (as some of you say) that multi Pontifices sunt in in [...]er [...], many Popes are in hell. And you know thatSylvarū lib. 1. Ma [...]tuans counsell was:

He that desires to liue honestly, let him blesse him­selfe [Page 35] from Rome: for a man may be there any thing saue honest▪ but honest he cannot bee in any wise. Now the question wherein I desire to bee resolved by you, is, whether you thinke indeed, thatLuk. 2 [...]. when Christ prayed for Saint Peters faith, hee prayed for the faith of your vnlettered Popes, sheepish Popes▪ boy Popes, swaggering whore-master Popes, bastardly brat Popes, whore Pope, Necromantical Popes, theefe Popes, Sodomiticall Popes, periured Popes, hereticall Popes, Atheisticall Popes, and Apostaticall Popest For there is no question butIoh: 1 [...]. 4 [...]. Christ obtained alwayes the things which hee prayed for: and me thinkes there should be no question, but when our Saviour pray­ed for Saint Peters faith, that it should not faile, by the name of faith, he meant a liuely Christian faith, which workes by loue, and whichRom 3. 2 [...]. embraceth the promises of the mercie of God; which whosoever hath,Ioh: 6▪ 17. hath assurance of eternall life▪ and if so, how is it credible that he prayed for all these?

29 Your Sixtus. 5. caused you vulgar Latine to be corrected, and printed at Rome in the yeare 1590. B [...]ron. Annul. To. [...]. ad [...] ▪ 23 [...] N [...]. 62. The paines hee tooke therein, as it seemeth, was wonderfull. For not withstanding all other his pa­pall businesse, heeAngelus [...] comment. de [...]. Vat [...]ca S. [...]. 5. condita pag. [...] read over every word of the Bi­ble before it was printed, and after too, correcting with his owne hands the [...] of the print. Then hee published it, and printed his B [...]l before it in stead of a Pre [...]ace, signifying therein that his good will and pleasure wa [...], that this onely should goe for Authenticall▪ and that [...] impression [...] in time to come, should be [...] to it, with­out any change▪ without taking away▪ or adding so [Page 36] much as a letter▪ and that all former impressions, yea and Manuscripts differing from this, should bee of no credit▪ and all this he required vpon paine of the greater excommunication. Yet after the death of Vrban 7. Greg. 14. and Innocent 9. successours of Six­t [...] ▪ 5.A [...]no 1592. comes Clemens 8. and hee sets out another Bible, differing much from that of Sixtus in many materiall poynts; avowing that this Edition of his, is (doubtlesse) better then any Edition whatsoever heretofore imprinted. Now that which I desire to know of you, is, whether Sixtus erred in commen­ding his Bible, or Clemens in commending his Bible, or both of them in their severall commendations: for I thinke you will not say, commending bookes so different, they both spake truth.

30 Sir Priest, is not this ofIn Sym [...]: To: 2. operum Athanas: edit. Com [...]l [...]. Anno 1600. Athanasius good Di­vinity, Filius à Patre soloest, nec factus, ne [...] creatu [...]: The Son is of the Father alone, not made, nor c [...]ea­ted? If so, then I pray you tell mee, how without blasphemyDiscip: de Tēp: fe. 111. Cassanaus Catal: glori [...]e mū ­di par: 3. confid: 3 fol. 4. Biel. lect. 4 [...]. M [...]ss [...]. you can say, Sacerdos est creator sui Cre­at [...]ris, A Priest is the creator of his Creator? mea­ning Christ the Sonne of God.

31▪ Againe, if it be currant Divinity which the sameI [...]o supra ci­ [...]to. Athana [...]ius delivers, Christus Deus ex substantia Patris, homoex substantia matris: Christ is of the sub­stance of his Father as he is God, and of the substāce of his mother as he is man: Tell me where the witt of your Iohn▪ 22. was, whenHoreb: Virg: [...] sancta f [...]e­cles▪ fol: 68. edit: Paris. 1516. he said, Rex fit ex pane, The King (meaning Christ, the King of heaven) is made bread. And why you are not ashamed to re­taine in your Canon Law these words,De conse [...]: d: [...]. [...]: 72. vtrum sub. Corpus Chri­sti & sa [...]gui [...], expanis & vini substantia efficitur: The [Page 37] body and bloud of Christ is made of the substance of bread and wine.

32 If it be true whichDe Civit: [...], l. 1. 29. Austin saith, that God is nusquam inclusus, penned in in no place: and that the great [...]rip. in Cy­clop Act: 4. Clyclops (when Vlysses told him, that the wine which he had in a bottle, was the god Bacchus) did not without cause in a wonderment reply, what? A god in a Bottle? I pray you tell me, why you pen vp your Sacrament, whichAllen de sacri­fic Euch cap. 41. & Bristo Motiue 26. you acknowledge for your God, in a pixt or in a boxe? Of a bee in a boxe, I haue heard much by many; but of a god in a boxe, I neuer heard but by papists.

33. If it be euident that they are no gods, whose priests keepe their Temples with dores, and with lockes, and with harres, [...]est their gods should bee spoiled by robbers, asVerse 17. Baruch saith in his 6. Chap­ter, which goes for Canonicall Scripture with you. If they, who cannot de [...]end themselues from thee [...]es and robbers, deserue not to be reputed gods, as the Verse 56. same Author saith. IfHom. 56. in Gen. 31. Chrisostome iustly derided Laban, when he said: O excellentem insipientiam! T [...] ­les sunt dij tui, vt quis eo [...] furari possit? Non erubescis [...]cere, Quare furatus es deos [...]eos? O notable foole [...]rie! Are thy gods such gods as may be stolne? Art thou not ashamed to say, Why hast thou stolne my gods? Why should not you and your fellowes sir priest, be whoopt at▪ for holding the Sacrament to bee God, which for feare of stealing,Lindwood consti [...]. Pro [...]i [...]. lib. 3. Titulo de custodis Euch [...]r. [...] clausura, in c. digni [...]imum. you would not haue hung ouer the high Alter vnder a Canop [...], but reserued in a surer place, vnder locke and key.

34. If it bee euident that they be no gods, which cannot be preserued from rust and wormes▪ which [Page 38] feele not when things which creepe out of the earth ea [...] them, as it seemes byChap. 6. v. 11. 19. Baruch before mentio­ned: seeing it is the generall doctrine of your Church.Ioseph. Angles [...]lores. Quest: Theol: in 4. Sext: part: 1. q: de sus­cept: Euch: ad 3. difficultat: 2. pag: 96. That wormes may breed in your Sacrament: that bruite beasts, hogs, dogs, mice, choughs, &c. may eat [...]. Are not you singular o [...]-caps, to hold the Sacrament for your Lord and your God?

35 Ecuqem [...]m amentem esse putes qui illud quo v [...] ­catur deum credat esse? Thinkest thou there is any man so mad, that holds that for his god, whereof he eates? saithApud Cicer: l. 1 de Nat. deorum. Cotta. Quomodo quis sanae mentis deum nuncuparit id, quod vero Deo oblatum, tandem ipse co­medit? How can any man of reason thinke that to be god, which hee offereth in sacrifice to the true God, and afterwards eates thereof himselfe? saith Quaest. 11, in Levit. Theodoret. And if this be true, doe not you deserue to be sent to Bedlem for eating the Sacrament, which you call your Lord and your God? Auerroes (Espane. de Euch adorat, lib. 4. [...]. 3 they say) professed that he had travailed a great part of the world, and that hee had seene many men of dif­ferent Religions, and yet hee found not any, Chri­stiana deteriorem aut tam fatuam, worse or foolisher then the popish Christian, Quia Deum suum q [...]e [...] co [...]une, dentibue devorabant, because they tare him with their teeth, whom they worshipped for their god.

36 The God of right beleeving Christians is 1 Ioh: 5. 20. life it selfe, and giues life to others, evenIoh. 6. ever­lasting life to them who eate him, as the Scriptures speake of eating him. But your God is such a God, and your fashion of eating such an eating, as that a man by eating your God after your fashion, may ea­sily [Page 39] be poysoned. And I pray you then, how can your God bee reputed the God of right beleeving Chri­stians?

That a man maybe poysoned by eating your God (that is, the Sacrament) after your fashion, it is plaine by diverse examples, For,

Victor 3. one of your popes, Fuit extinctus per ve­nenum in calicem missum, was killed with poyson in the chalice, saithIn Chron: ad An 1005. Polon [...], andFas. [...]c. Temp: ad An. 109 [...]. others.

Henricus Archiep. Eborac [...]s. cum diuine celebraret mysteria, hausto in ipso calice (vt aiunt) ve [...]eno obijt: Henrie Archbishop of Yorke died (as they say) of poyson, by drinking of the Chalice when he admi­nistred the Sacrament, saithHist: Augl: in vita Step [...]an: A [...]: 115. p: 122. Mathew Paris.

Henricus 7. Imperator intoxicatus fuit sumendo Eu­charistiam, Henrie 7. Emperour of Rome was poyso­ned in receiuing the Sacrament, saithAd An: 1314. Fasciculus Temporum.

Nuper Prior noster misericordia Venetijs veneno in calice sublatus fuit: Of late a prior of ours in Venice was kild with poyson put into the Chalice, saith See Moni [...]a Polici [...], impres [...] Francofurt. Iohn Baptista Leo Embassadour to the Duke of Vr­binus.

37. AApud Gui [...] ­mundum lib: [...] de Sacram. Synod of your Bishops in Italy decreed, That when the true flesh of Christ and his true blood ap­peare at the celebration of the Sacrament in their proper kind, both the flesh and the [...] should be [...] in the midst of the Altar for speciall relikes. Now I would know of you▪ Sir priest, what reason you haue to make a relike of your god. Is it not enough for you to reserue Relikes of Sainte, but you must reserue Re­likes of god, the sanctifier of Saints, yea God himselfe for a relique.

[Page 40] 38. I read that youSumma Ange­lica, verbo Missa Nu: 18. & ver­bo [...]ucharistia, sect. 3. Nu. 5. prescribe, Si musca vel are­nea cadat in calicem post consecrut [...]nem, &c. If either flie or spider fall into the Chalice after the words of consecration, so that there be feare of poysoning or prouocation to vomit; the priest shall take san­guinem illum, & igne combur at cum alique stupa, vel p [...] ­mo lineo in ipso madefacto, that blood, and burne it by the helpe of some tow or linnen rods dipped in it. Now whether it be poysoned or not poysoned, whe­ther it be such as will prouoke vomit or not prouoke vomit, as long as the species remaines, it is your God: And how then can you cleare your selues from burn­ing of your God.

39. I read you teachConc: [...]id: Sess: 22. [...]an. 1. that in your Masse, Christ is truly and properly sacrificed by you: and withall I read you teach, thatBellar: lib: 1. de Missa, cap: 1. whatsoeuer is truly and proper­ly sacrificed, if it be a liue thing, it is killed. Now I would gladly know of you, if this be thus, how you can excuse your selues from killing of Christ: for Christ whom you sacrifice truly and properly, as you say, is a liue thing?

40. I read you teach, [...]ellar: lib: 1. de Missa. cap: 12. Perconsecrationem fit vt Christi corpus vere & visibiliter adsi [...] super mensam: that by consecration Christs body and blood is tru­ly and visibly vpon the Altar. Visibly, Alex: lib: 1. de Euch: Sacramen: cap: 37. not meerly in regard of the sp [...]cies vnder which they lie, but simply and properly; yet I neuer met with papist hi­therto, who durst venture his credit, that if his con­secrate host was shuffled with vnconsecrate hosts, or his consecrated chalice set among vnconsecrated cha­lices, he was able by sight to discerne which was his God? Dare you, Sir priest, venture a booke offixe [Page 41] pence price, that your sight will serue you bet­ter?

41 Your [...]: in Hebr 1. 6. Rhemists tell vs, wheresoeuer Christs person is, there it ought to be adored of men and Angells. And vpon that ground (I thinke) you imagining that he is in the Priests hands at the elevation in the Masse, and in the Pixe which is carried by the Priest when he goes to visite the sicke; you bow or fall downe vpon your knees adoring him. Now I would gladly know, why you bow not, or fall not downe vpon your knees before every Communicant vpon his receiving of the Sacrament; seeing according to your doctrine, every of them receiues his maker, he is in every of their bellies.

42 I am told you teach,Bellar: lib: 4: de Euch: e. 16. that there is no Tran­substantiation, except he be a Priest who consecrates, andIdem lib. 1. de Saca [...]: in genere. c: 27. haue an intent to consecrate. Yea, I am told that some ofIoh: de Combis in compend: The­ol: lib: 6 cap: 6. you teach, that to Transubstantiation Non solumre quiritur intentio consecrantis, sed etiam in­tentio istud Sacramentum instituentis: It is not onely requisite that the Priest haue an intent to consecrate, but that Christ haue an intent also that hee shall consecrate. Now seeing it is confessed by divers of you, thatPa [...]lus Lan­gius in C [...]r n: Cib: ad An: 1514 Ioh: Franc: lroin Thesan [...]o Foro Eccles: par [...]: 3 do prohibis: & pra­n ijs. Nu: 57. some haue taken vpon them the name of Priests, who were none:Bo [...]in Damou [...] mani [...]. lib: ca: 5. Ni [...]: Plow: [...]ract: de Euch: some being Priests, haue vsed the word of consecration, without intent to consecrate; and osometimes Christ is not dispo­sed the Priest should consecrate, though he speake the words,Ioh: de Comb: loco supra citato. and purposeth to consecrate: I would know how any Papist can possibly know, when any of your hosts are transubstantiated, and when hee may safely adore it? Because except there be Tran­substantiation, [Page 42] he committeth Idolatry in adoring; adoring bread and wine the creatures in stead of the Creator?

43 Iram Iudicis placare nescit oblatio, nisi ex mun­ditia placeat offerentis, ideirco non Abel ex muneri­bus, sed ex Abel munera oblata placuerunt: prius nam­que ad eum legitur, Dominus respexisse qui dabat, quàm ad illa quae dabat: No sacrifice is acceptable to God, except the sacrificer be acceptable; and therefore it is, that God had not respect to Abel because of his offerings, but hee had respect to the offerings be­cause of Abel: for it is written, that God first respe­cted the giuer, before hee respected the gift, saith Lib. 23. Expos: on Iob. c. 31. cap: [...] Saint Gregory, And if this be true, I would know how you can auoide the acknowledgement of this paradoxe, viz. That God is better pleased with your Masse-priest then with his Christ: or rather this, That God respects his Christ for your Prists sake, and not your Priest for his Christs sake; seeing your Masse­priests are the sacrificers, and Christ himselfe (ac­cording to your learning) the sacrifice: especially this being considered withall, that your priests, af­ter consecration, [...] Miss [...]. pray God he will vouchsafe to look downe with a mercifull and chearefull countenance vpon the things offered, (to wit, Christ in your learning) and to accept them, as he did vouchsafe to accept the offe­rings of his righteous seruant Abel. For it seemes by this prayer, that the Priests presume more of their owne credit with God, then of their offerings, in that they desire the gifts may be accepted at their request, and not they for the gifts.

44 It is plaine by Scripture, that Abraham Isaak, [Page 43] Iacob, Moses, Dauid, &c. were holy men, and in great fauour with God. For we reade in Scripture, that Abraham is termed the father of the faithfull, Rom. 4. 11. and the friend of God, Iames 2. 23. that Isaack was the child of promise, Gal. 4. 28. that Iacob was be­loued of God, Mal. 1. 2. and preuailed with God, Gene. 32. 28. that God speake to Moses face to face, as a man speakes to his friend, Exod: 33. 11. and that there arose not a Prophet since like Moses, Deut 34. 10, that Christ was Dauids Sonne, Math. 15. 22. and Dauid a man after Gods owne heart, Acts 13. 22. But it is not plain by Scripture, nor by any ancient approoued Author, that your George, your Christopher, your Katharin, your V [...]sula, your Margaret, were holy persons, and in great fauour with God: yet you make speciall pray­ers to these, and none to Abraham, Isaak, Iacob, Mo­ses, or Dauid: whereof I desire to know the reason. For me thinks it is grosse foolery, to neglect the old approoued Saints, and to dote and rely vpon youn­ger, of whose sanctity, yea of whose entity, we haue no certaintie.

45 It is written in your bookes,Bernard de [...] in Mariah, par [...], 12. ser: 2. de 10. ronat: Mariae, par: 1. Excellen. 6 that Maria apud Deum omnibus Sanctis potentior est, Maria sola plus potest apud Deum impetrare, quam omnes Sancti in coe­lo: The virgin Mary can prevaile more of her selfe alone with God, then all the Saints in heauen be­side. Yea, it is written by Ludolphus, and Crysostome a visitatione, that velocior est nonnun quam salus in­uocato nomine Mariae, De vita Iesu par. 2. c. 68. fol. 257. quam inuocato nomine Domini vnici Filij eius: men oftentimes finde more present helpe vpon their praying to our Ladie, then vpon their praying to Iesus Christ. And in Discipulus de [Page 44] Tempore we reade,Lib: 2. de verbis Dominoe al filiū ia Nupiijs, ca. 2. ser: 161. de San­ctis. Nihil nos Deus voluit habere quod per manus Maria non transirit: Gods will is, we shall haue nothing which passeth not by the virgin Ma­ries fingers. Now if this be true, I would know why men should not pray to the virgin Marie only, who is so gracious and omnipotent, and cease to trou­ble (if not Christ, yet) the rest of the Saints, which in comparison of her are so gracelesse and impotent?

46 I heare you say,Kellison in his Survey, lib: 3. cap. 12. nu. 17. The Iapouians pray to their Saint Amida. D [...] salutem A­mida. Meffoeus sele [...] Epist ex India. lib. 4. pag: 209. that when you desire our Lady and other Saints, to send you health, or to giue you grace, and to haue mercy on you; your meaning is not other, then to desire them to procure of Christ by their prayers and intercessions those be­nefits for you. But here first I desire to know, if you meane no worse, why you speake so harshly? Cer­tainly the rich Glutton, Luk [...] 16. 24. when he prayed, saying, Father Abraham hiue mercie on mee. had a fur­ther meaning, then to desire Abraham to pray for him. And the Patriarke Iacob, when his wife Rache [...] said vnto him, Giue me children, or else I die, Genes: 30. 2. supposed shee had a further meaning in those words, then to desire him to procure her children of God by his prayers, for else why was his wrath kindled against her for saying so. Secondly, I de­sire to know, if you meane no other, why you tell vs so many tales of the Virgine M [...]ries descending from heaven to helpe her suppliants on earth: and of other Saints personall and actuall performance of such things as were begged of them. It is written in your bookes,Caesar. Dial lib 7. That a Priest hauing his tongue cut out by heretickes, cap. 24. Discip. vpon his mentall prayer to the Virgine Marie, lib. de mir [...]culis B. Virginis, Ex [...]up 30. had another put i [...]. The Virgine Marie, digitis [Page 45] [...]ri [...], putting her finger into the Priests mouth (it was well he bit her not) fastned him in a new tongue. She helped him not with her prayers, but with her fingers.

47 In the same bookes of yours it is written,Caesar: Dial: lib: 7. cap: 25. That the Virgine Marie prescribed phisicke to a boy with ascald head, who vsed to pray to her: and that by laying her owne hands on his head, shee preser [...]ed him from head-ach for euer. By physicke, and other meanes then prayers, she cured the boy of his infirmities. In the same bookes it is written,Discip: lib: citat: Exempl: 35. That a good fellow cal­lad Peter, prayed to the Virgine Mary for helpe: and that shee appeared to him with Hyppolitus in her companie, commanding Hyppolitus to helpe him: which Hyppolitus did, not by praying for him, but by binding vp his sores with his hands Chirurgeon-like. In the same bookes it is written, that an Abbesse, who was with child by an officer of hers,Discip: Exempl: 24. prayed the Virgine Marie to helpe her at a dead lift, and to saue her credit: which the Virgin Marie did, not by praying for her, but by bringing two Angels with her, who played the mid­wiues, helping her to be deliuered of her child instantly, and carying it (by the virgin Maries appointment) to an Eremite, commanding him in the virgin Maries name to keepe it till it was seu [...]n yeares olde. In the same books it is written,Casar: Dial: lib: 7 ca: 35. & Di [...] ­cip: Exem: 25. that the virgin Marie saued like­wise the credit of a whore N [...]nne called Bea [...]rix, not by praying for her, but by personil supplying of her place in an Oratorie; by the space of fifteene yeares toge­ther, whilest sh [...]e rann [...] a wooring after a whorem nger Priest, Annal: To: 6. al an: 449. [...]: 39. and no body knew shew as missing. Your Cardi­nall Baroniu [...] tells vs soberly, that Leo 1. having writ­ten [Page 46] an Epistle to Plavianus Bishop of Constantino­ple against Entyches and Nestorius, he layed it vpon St. Peters Tombe, praying him instantly, that if there were any errour, he would amend it: and that after certaine dayes (it seemes S. Peter tooke him to con­sider well of it) S. Peter appeared vnto Leo, and told him that he had amended it. Whereupon Leo su [...] mens Epistolam de sepulchro B. Petri, aperuit eam, & in­venit Apostolica manu emendatam: the Pope taking the Epistle away, and opening it, hee found it cor­rected with the Apostles owne hand. Which storie seemes to argue, that when Leo desired Peter to a­mend his Epistle, he meant more then to desire him to procure it amended of God by his prayers.

48 Your Rhemists tell vs,Annot: in 2, Cor: [...]. 12. that it is absurd to say, that the intercession of our fellowes beneath is more a­vailable then then the prayers of those that bee in the glorious sight of God aboue. Now if it bee indeed absurd to say so, I would gladly know of you why S. Paul, Rom: 15. 30. desired the Romanes, and 2. Cor. 1. 11. the Corinthians, and Ephes: 6. 19. the Ephesians, and Col: 4. 3. the Colossians, and 1. Thess: 5. 25. & 2. Thes: 3. 1. the Thessalonians, and Hebr: 13. 18. the He­brewes, all of them his fellowes beneath, to pray for him; and desired none of the Saints in the glorious sight of God aboue to pray for him. And why S. Iames, Chap: 5. 16. advised them to whom hee writ, that one of them (beneath) should pray for ano­ther; and required them not to pray to the Saints in the glorious sight of God aboue for helpe.Fcria 5. quartae Dominica [...] Qu [...] ­drag: ser: 30. de suffrag [...] mor­ [...]uorum.

49 Again, if it be absurd to say, that the intercession of our fellowes beneath is more amiable then the pray­ers [Page 47] of those that be in the glorious fight of God aboue, I would gladly know why you tell vs so many tales of soules creeping out of Pugatory, craving the helpe of their fellowes beneath; and not one of any soule crauing the helpe of any of the Saints in the glorious sight of God aboue. Haue not the soules in Purgatorie so much wit, as to repaire to them for helpe, who are best able to helpe them [...] Or are you of Leonard de Vtine his mind, who holdeth, quod ef­ficaciora sunt suffragia Ecclesia praesentis facta pro ali­quo in Purgatori [...] existente, quam orationis Sanctorum in patria: That the prayers of the Church millitant are more auailable for soules in Purgatorie, then the prayers of the Church triumphant?

50 Vergerius reports,Annotat in In­dic: lib: prohib. An: 1559. pag. 9 that it is written in an Italian booke, intitled, Flosculi S. Frar [...]isci, that the virgin Marie by the merit of her virginitie saued all women to the time of S. Clare, as Christ by the me­rit of his passion saued all men till the time of Saint Francis, in whose dayes S. Clare liued. And he fur­ther reports, that whereas he answered that booke, Discorsi supra li. Fioretti, de. S. Francisco, tis, D. his answer was condemned as hereticall in three seuerall Indices of bookes forbidden, and so it is in the last of Clemens the 8. Now if his report be true, I would know how you can saue Cardinall Bellarmins credit, who deniesPraefat. cont. 7 To. 1. that any Catholike did euer e­quall in any sort the virgin Mary vnto Christ: For as it is confessed in that booke, that Christ saued men, so the Author professeth, that she saued women.

51 Ambrosius Catharinis in an Oration which hee made An. 1546. in the second Session at Trent, Act Cons. Trid. Impress. Antnery. 1546. fol. 57. termed her Fidelissimam sociam Christi, Christs [Page 48] most faithfull fellow or companion. And another great Papist did not sticke to write,In Mar [...]ali lib: 1. cap: 3. teste Il­ [...]r [...]cu in catalogo [...]st: verit: col: 36. edit: 1608. Fuit D [...]minu [...] cum Maria, & ipsacum Domino in eod [...]m labore, & [...]o­dem opere redemptionis: Mater enim misericoraiae ad­iuvit Patrem misericordiae in opere nostrae salutis: Our Lord was with Marie, and Marie with our Lord, in the same labour, and in the same worke of our re­demption: for the Mother of mercie helped the Fa­ther of mercie in the worke of our saluation. Who fearing some might reply on Christs behalfe, that it was written, Esay 63. I haue troden the winepresse alone, and of all the people there was not one man with me: in way of preuenting that, goes on thus: Verum est Domine, quod non est vir tecum, sed mulier vna ie­cum est, qua omnia vulnera qua tu suscipisti in corpore, suscipit in corde: It is true Lord that thou sayest, There was no man with thee, but there was a wo­man with thee, which suffered all the wounds in her heart, which thou sufferedst in thy body. Doe not these speeches argue, that some Catholickes haue e­qualled in some sort the virgin Marie vnto Christ?

52. You apply that to the virgin Marie, which the Scriptures apply to Christ. The Scriptures say, thatGen: 2. 15. The seed of the woman (meaning Christ, the God of peace, Rom. 16. 20.) shall bruise the Serpents head: youBernard. de [...] in Martia­lo, par: 12. ser: 2. de corona [...]: Mari: Excellentia 27. say, the virgin Marie bruised it. The Scrip­tures say; that Of his fulnesse we all haue receiued euen grace for grace, Ioh. 1. 16. you sayDiscip: de T [...]g: ser: de conceptio: Vera [...]iter dicere possumus, [...]am de matre quam de filio, &c. wee may as truly say, that of her fulnes we haue receiued grace. The Scriptures say, that Christ did reconcile all things to himselfe, Coloss. 1. 20. and that he did redeeme vs [Page 49] from our vaine conversation by his blood, 1 Pet: 1. 18, 19. and you say the same in effect of her. For you affirme that she wasBernard: lib: [...]i­tat: pag: vli: Redemptrix vniversi: Ibid. Recu­ratrix perditi orbis: and thatStainhurstin Heb [...]om, Maria­na, printed 1609 p. 85. & 113. per illam omnia in sta­tum pristinum sunt restituta. The Scriptures say, that Christ was given ad educendum claustro vinctum, to bring prisoners out of prison, Esay 42. 7. and you ascribe as much to her: for you pray to her thus: Offic. b. Mar: Virg. post adu [...] ad vosperas. Solue vinculareis. The Scriptures say, that Christ was that Lambe which taketh away the sin of the world, Ioh: 1. 29. and you seeme to beleeue she can doe as much; for to her you vse to pray,Ibid. m [...]la nostrapelle, put away our evills;Heb: 7. 26. meaning by evills, sinnes. The Scriptures note it as a prerogatiue of Christs, that he was without sin: and you tell vs, that sicut Chri­stus redēptor noster sine originali extitit, ita reparatrix nostra Maria illi similis in hoc fuisse comprobatur: Bernard. de Bu. sti in offic: de concept. Virg: die 6. lect 6. she was like him in this. And doth not this also argue, that some Catholickes haue equalled in some sort the Virgin Mary vnto Christ?

53 You giue the Virgin Mary answerable titles to those which are given God. For as God is called the King of heauen, Dan: 4. 34. so you call herIn Antiphona quae incipit, Sal­ue Fegina. the Queene of heaven. As God is called, the Father of mercies, 2. Cor. 1. 3. so you call her,Ibid. the mother of mercie,Costerus in perorat. ad Virg: ad finem Apol. 1. adu Goma [...]um. As God is called, the Author of all comfort 2 Cor 1. 3. so you call herStainhurst lib: citat: p. 155. the fountaine of all com­fort As Christ Iesus is called our Hope, 1 Tim: 1. 1. soIn Antiph. Salue Regina. you call her. As Christ Iesus is called our Ad­vocate, 1. Ioh: 2. 1. so you call her. As hee is called our Saviour, Luk. [...]. 11. so sheBonauent in Cant: ad iustar Esai. 22. a Saviouresse by you As he a Mediator. 1 Tim. 2. 5. so sheIdem in Cant. ad instar illius qui ascribitur Aug [...]e [...] Ambres. a Mediatrix. [Page 50] As he a Redeemer, psal. 78. 15. so sheBernu: de Bus [...]i in Mariali p. vlt. a Redemptrix. As hee omnipotent, Math. 28. 18. soBonauent in hy [...]no ad instar illius Exo l: 15. shee. As he the morning starre, Apoc. 22. 16. soCoster: meditat in hymn Aue. shee. As he our life, Ioh. 14. 6. soAntiph: Salue Regina. she. As he our Lord, Ioh. 20. 28. soPassim. she our Ladie. As he our God, Ioh. 20. 28. so she our [...]ips: de virg: Aspr [...]colle, cap. 3. et 5. lib: [...]. ep: 17 Epistol. a [...]embo script: sub nom: [...]eo: 10. Goddesse. As he a chiefe corner stone, Eph 2. 20. soBonauen [...]: To. 6. in lib: inscripto laue b. Virg: Mariae, p. 73. she. As hee the glory of his people Israel, Luke 2. 23. so g shee. And as he was assumed into hea­ven in body, Acts 1. 9. so was sheRhem. Annot. in Act 1. 4. you say. And as the first day of the weeke is observed in a remem­brance of him, Apocalyp. 1. so the last day of the weeke is observed holy by you in remembrance of her. For Sabbathum cuiusque hebdomadis Mariae sa­crum esse, vix est qui nes [...]iat, saith i Ferreolus Locrius Mariae Augusta, lib. 6. cap. 23. and Dies Sabbathi dedi­cata est gloriosa virgini Mariae, saith Diseipulus de Tempore, serm. 164. And doth not this also proue, that some of you Catholicks equall in some sort the Virgine Mary vnto Christe

54 Fiunt in Ecclesiis processiones annuatim ad ho­norem Saluatoris in die Palmarum, & similiter ad ho­norem matris suae in die Purificationis ad corresponden­dum ad diem Palmarum: As vpon Palm. Sunday you keep yearely a Procession in honour of Christ; so answerably thereunto you keep yearely on the day of the virgin Maries purification, a solemne proces­sion in honour of her, as Bernardinus confesseth in Mariali 6. part. ser. 2. part. 2. de visitatione Mariae. And Statuit Ecclesia Officium particulare quod dicitur sin­gulis diebus ad honorem ipsius Virginis, These word [...] are soft out in Edit: 1607. but they are in the Edit: 1515. sicut alind Of­ficium ad honorem Dei: as you haue set Service ap­pointed for every day to the honour of God, so [Page 51] your Church hath appointed set service for every day in honour of her, as the same man witnesseth in the same place. And whereas David and some other holy persons made Psalmes in their dayes to the honour of God, all which Psalmes, except two, are recorded in holy Scripture: did not a great Cardinall among youIt was reprin­ted at Rome in Sixtus 5. dayes, and since at Men [...] An: 1609 Io. 6. operum Bonaueut. publish a Booke, intitled Psalter ium B. Virginis, The Psalter of the blessed virgin Mary? in which there are 150 Psalmes, whose beginnings answer to the beginnings of Dauids 150 Psalmes; and eight other Psalmes answering to eight Psalmes recorded in other places of the Bible, carrying the name of Esay, Ezechias, Hanna, Moses, Abacuk, the three children, and Zachary; be­sides one much like to that which is fathered on S. Ambrose, and S. Austin, beginning, We praise thee O Lord: and another like that of Athanasius Creed, beginning, Whosoeuer will be saued; and all this to the honour of the Virgine Mary. Is it not true, Sir Priest, that what Dauid and other holy men in their psalmes and hymnes ascribed to God, espe­cially in the first verse of every their psalmes and hymnes, that in this booke of your Cardinalls is ascribed to the virgin Mary? Doth not Dauid in the first verse of his seventh psalme say, O Lord my God, in thee I put my trust: & doth not your Bonauenture in the first verse of his seventh psalme say, O thou my good Ladie, in thee haue I put my trust? Is not this the beginning of Dauids ninth psalme, I will praise the Lord with my whole heart? & this the beginning of Bonauentures ninth psalme, I will praise thee O La­die with all my heart? In the 16. psalme Dauid saith, [Page 52] Preserue me O Lord: and your Bona [...]euture in his 16. Psalme saith, Preserue me O Lady. I will loue thee, O Lord, saith Dauid in his 18. Psalme. but I will loue the [...] O Lady, saith Banave [...]ture in his 18. Psalme. The heauens declare the glory of God, saith Psal. 19: 1. Dauid. The heauens declare thy glor [...], saith Bonaue [...]ture, speaking of the Virgin Mary. The Lord is my light, saith Psa. 27. 1. Da­uid: Our Lady is my light, saith Bonauenture. In thee O Lord haue I put my trust, &c. saith Psa 31. ver. 1. 3. 5. Dauid: In thee O Lady haue I put my trust; thou art my strength and my fortresse; Into thy hands O Lady I commend my spi­rit, saith Bonauenture.Psa. 33. 1. Reioyce in the Lord, Oye righ­teous: Psa. 34. 1. I will alway giue thankes vnto the Lord, his praise shall bee in my mouth continually, saith Dauid. Reioyce in our Lady, O yee righteous; I will alway giue thanks vnto our Lady, her praise shall be in my mouth continually, saith Benauenture.Psa: 51. [...]. Haue mercy vpon me O Lord, &c.Psa: 54. 1. Saue me O God by thy Name;Psa: 92. 1. It is a good thing to praise the Lord;Psa: 95. 12. Come let vs reioyce vnto the Lord, &c. saith Dauid. Haue mercy vpon mee O Lady, according to the multitude of thy compassions put away mine iniquities; Saue me O Lady by thy name; It is a good thing to praise the Virgin Marie, and to sing vnto her name; Com let vs reioyce vnto our Lady, let vs wor­ship and fall downe before her, saith Bonauenture.Psa: 98. 1. Sing vnto the Lord a new song, &c.Psa: 100. 1, 2. Sing yee loud vnto the Lord all the earth, &c. saith Dauid. Sing vnto our Lady a new song, for she hath done maruellous things; Sing ye loud vnto our Lady all the earth, & for [...]e her with glad nesse, saith Bonauenture,Psa: 102. 1. O Lord heare my prayer, & let my cry come vnto thee:Psa: 103. 1, 2, 3. My soule praise thou the Lord, & all that is within me praise his holy name: My [Page 53] soule praise thou the Lord, &c. which forgiueth all thine iniquities, &c. saith Dauid. O Ladie heare my prayer, and let my cry come vnto thee; my soule praise thou our Lady, which forgiueth all my sins, saith Bonauenture. Psa: 110. [...]. The Lord said to my Lord, Sit thou on my right hand, saith Dauid. The Lord said vnto our Lady, good Mother sit thou on my right hand, saith Boaauenture. And to omit a hundred like speeches whereas Dauid saith, Psa: 150 v. vlt Let euery thing that hath breath praise the Lord; Bo­nauenture saith, Let euery thing that hath breth praise our Lady. Esay in his Psalme saith,Chap: 12. I will praise thee O Lord, &c. but Bonauenture in his Psalme saith, I wil praise thee O Ladie, Behold my Lady is my saluation, I will trust & not feare; Declare our Ladies works among the people. Hanna in her Psalme saith, 1 Sam: 2. 1. 27. mine horne is exalted in the Lord, &c. But Bonauenture in his Psalme saith, mine horne is exalted in our Lady; There is none so holy as our Lady, she maketh poore & maketh rich,Deut: 32. 1. &c. she bringeth low & exalteth. Moses in the one of his two Psalmes saith, Hearken ye heauens, &c. for I will publish the name of the Lord; but Bonauenture in his psalme saith. Hearken yee heauens what I will speake of our Ladie,Dan. [...] in the vulg: Lat: &c. O all yee worke [...] of the Lord, blesse ye the Lord, &c. said the three children in their Psalme; but Bonauenture saith, O all yee workes of the Lord, blesse yee our Ladie, &c. Blessed be the Lord God of Israel; & thou child shalt be called the Prophet of the Highest, said Luke 1. Zacharie in his Psalme; but Bonauen­ture saith, Blessed our Lady the mother of our Lord God of Israel; & thou Mary shalt be called the Prophet of the Highest. Wee praise thee O God, wee acknowledge thee to be the Lord, said Ambrose and Austin in their [Page 54] Psalme; We praise thee O Lady, wee acknowledge thee O Mary to be a Virgin, saith Bonauenture. Whosoeuer will be saued, it is necessary before all things [...] that hee hold the Catholicke faith, &c. said Athanasius; but who­soeuer will be saued, it is necessary before all things, that hee stedfastly beleeue what concernes the Virgin Mary. And doth not all this proue, that some of you Ca­tholikes doe in some sort equall the Virgin Mary vnto Christ?

55 Omnia quae Dei sunt, Mariae sunt; quia mater & sponsa Dei illa est: All things which are Gods, are the Virgine Maries, because she is both the spouse and mother of God, saithChrysost [...] a vis [...] tat [...]t [...]. 1. de verb Dom: lib: 4. cap: 8 a great Rabbin of yours. And Tot creaturae seruiunt gloriosae Mariae Virgini, quot seruiunt Trinitati: As many creatures honour the virgin Mary, as honour the Trinity,Apud Bernard. de Bussi in Ma­ria [...] part: 12, ser. 2. de coronat. Mari. Excel. 10: saith an­other. Christ was willing (asIbid. some of your men say) Paterno principatui quodam modo principatum a­quiparare maternum, that his Mothers soveraigntie should in some sort equall the soueraignty of God his Father. As it is a true proposition,Ibid. Divine im­perio omnia famulantur, & Virgo; All creatures, euen the Virgin her selfe, are subiect to Gods command: so is this proposition true, Imperio Virginis omnia fa­mula [...]tur, & Deus: All creatures, and God himselfe, are subiect to the virgin Maries command.Bern: de Busti part. 11. ser. 2. de Assump: Virg: part. 1. Duae Cathedrae, &c. Two Chairs of estate were prepared in heaven, the one for Christ, the other for the Vir­gin Marie. And she sits by him (asIdem ser. 4. de Assum: [...]; 2. you say) v [...] genus humanum habeat semper ante faciem Dei Adiuto­riun simile Christo ad procurandum suam salute, that mankind may haue alwayes before God an Advo­cate [Page 55] like to Christ. Were they no Catholickes, in whom we reade these? Or, doth it not manifestly herehence follow, that some of you Catholickes haue equalled in some sort the Virgin Marie vnto Christ?

56 YouGabriel: Bi [...]l: in exposit: Can: Miss: Le [...]: 80: Bernard. de Busti in Mariali: par. 3 ser: 3. de Nomi­nat: Mariae. Cassand: [...]ousu [...]. tit: de meri [...]. & intercess: Sanct [...]. teach, that whereas Gods Kingdome consists of Iustice and of Mercy; God retaining to himselfe the one halfe thereof, to wit, Iustice, gaue the other halfe, to wit, Mercy, to his Mother. You tel vs,Chrys [...]st: a vi­sitat: To: [...]. lib: 1. de verbis Dom. ad filium in nup [...]ijs cap: 2 that velocior est nōnunquā salus memorato n [...] ­mine Mari [...], quàm inuosato nomine Domini Iesu vnici filij eius: Men may oftentimes be sooner saved by calling on the virgin Mary then on Christ. You tell vs,Berna: de B [...]sti lib: cit: part 9. ser: 2. Assimis: 2. Sedul: in Apolog: pro lib: conform: lib: 3. cap: 17. that Saint Francis his Friers who could not get into heauen by the helpe of the red ladder, at the top whereof Christ stood, got easily into heauen by the help of the white ladder, at the top whereof his Mother stood.Manuell of prayers printed at Doway 1604 pag: 304. You wish sicke folkes to call vpon the Virgin Marie, in assurance that she will make their entrance into the Kingdome of heaven, when otherwise it might be, through the divine iu­stice of God, they could not enter in by reason of their iniquities. And the like counsell you giue to others who are in extremity: for eum adolescens qui­dam Lutetia ad supplicium illud exquisitum et horren­dum fidei nomine duceretur, ac palo inspecto subinde exclamaret, Domine Deus habe mis [...]rationem me [...] mag­ni quid [...]m nominis Theologus male in sidens, identi­dem increpantis voce & gestu acclamauit; Dic, inquit, Maria M [...]ter grati [...]e, Mater misericordi [...]e, &c. when a yong man was to be burnt at Paris for his [...]aith, vp­on sight of the stake, cried, O Lord my God, haue [Page 56] thou mercie vpon me; a great Divine of yours, who rode by on a mule, reprooved him sharply, and bad him call vpon the mother of grace and mercie, &c. asConsultat: tit: de mer [...]is et in­te [...]cess: Sanct: et lib: de officio Pij viri. Cassander witnesseth. Now this being thus, I desire to know how you can cleare your selues from holding, that the virgin Mary is more mercifull then Christ, and that you repose more trust and confidence in her then in Christ:

57 It is well knowne that you make mo prayers to the virgin Marie then to Christ:Dowly in his Inst [...]. of Christs Relig: chap: 8. for shee hath ten Aue Maries of you, for one Pater noster that Christ hath. It is well knowneBernard. lib. cit part. 6. ser: 2. de [...]isitat: Mari [...]. that your Prea­chers before their Sermons make their entrance, not with a Pater noster to Christ, but with an Aue Maria to the blessed Virgin. For, Omnes praedican­tes exordium pro gratia impetranda à salutatione An­gelica faciunt, saith Bernardinus de Busti: It is well knowne, that shee hath the honour of receiving thankes before Christ: for vpon finishing of your books which you publish, you conclude withGreg: de Valen ad finem colloq. Monpele urtensis. at alibi sup. Laus Deo, & beatissimae Virgini, Deo item Iesu Christe: Glo­rie be to God the Father, and to the most blessed Virgin, and to God the Sonne: you giving prece­dencie to the Virgin Marie before her Sonne, not remembring at all the Holy Ghost. And doth not this your so often praying vnto her, and praying to her before her Sonne, and rendring of thankes vnto her before her Sonne, argue that you honour her more then her Sonne?

58 It is well knowne, that you haue moe Chur­ches and Oratories which you call by her name, then by Christs,Bernard. lib: cit part. 6 ser: 2. part 2. de visitat Maria [...]. Non est ciuitas, vel castram, seu vi [...] ­la, [Page 57] quae non habet Ecclesiam, vel saltem Capellam aliquā ad honorem virginis Mariae: immo plures reperiuntur Ecclesia et intitulatae, quam ad honorem Saluator is & Sanctorum omnium: There is not a citty, nor a castle, nor a grange house, which hath not either a Church or a Chappell dedicated to the Virgine Marie: yea there are more Churches dedicated to the Virgine Marie then to Christ and to all his Saints. It is well knowne shee hath more Holy dayes observed by you to her honour, then Christ to his: for hee (for any thing I can learne) hath onely these dayes ob­serued as holy by you, viz. his Nativitie, his Cir­cumcision, his Ascension, and Corpus Christi, as it is called: butFerreol. Iocrius Maria Augusta lib. 6. cap. 1. &c. shee hath her Feast of Conception, of her Nativitie, of her presentation in the Tem­ple, of her Annuntiation, of her Visitation, of her Purification, of her Assumption, her Snow feast, as you call it, besides the Feast of her espousals, of her Sorrowes, of her Ioyes, and her weekely Saturday feast. It is well knowne shee hath more presents and gifts bestowed vpon her, then Christ hath vpon him. ForErasm. in Colloq de Peregr. Relig. [...]g [...]. you decke her Churches and Chappells, with gold and silver, and precious stones: whereas Christs are open to winde and weather.See D. Mor­tons Protestants Appeale, lib. 2. cap. 12. fect. 1. 2. pa. 24 [...]. in marg. Where shee hath had by Offerings 200 pounds yearely, there Christ hath had some yeares but fiue markes. and some yeares not a penny. It is well knowne, you goe oftner a pilgrimage to her Image, then vn­to Christs. For in Italy you goe by droues to her I­mage at Loretto; in Liguria you goe to Savona; in Spaine to the mount Serrato; in France to the towne of Cleere; in the Low Countries to Hales: [Page 58] and with vs in England (when it was popish) you flocked to her Image at Ipswich and Walsingham, asPrompt. Cath. in sesto [...]at. B. Virg. p. 195▪ Stapleton witnesseth: whereas of such flocking to any of Christs Images, wee neither reade nor heare of. And doth not this your intituling Chur­ches with her name, and observing of Holy dayes to her honour, and presenting her with such gifts, and running of pilgrimage to her Image so far and so often, fortifie the former conclusion, that you honour her more then Christ?

59Berna: de Busti in Mari [...]l. par. 6. ser: 2. de visitat. Mari [...]. Statuit Ecclesia quod singulis diebus ter pul­sentur campanae ad honorem benedictae matris Dei, ma­xime de mane, et de sero, vt omnes ipsam immaculatam Virginem genibus flexis adorantes venerentur, ac bea­tificent, &c. Your Church hath ordained that three times a day, a bell (which you call your Ave Marie bell) shall be rung to put men in minde of worship­ing the virgin Marie, of recommending your selues to her, of that thankfulnesse which you owe to her: but you haue no ordinance for the ringing of a bell in such sort, to put men in minde of worshipping Christ. Your Church hath taught men to pray to the Virgin Marie to command her Sonne: Ora Pa­trem, & iube Filio. Intreat God the Father, and com­mand God the Sonne, wasCassand: consul­tit [...] demerit. & in [...]ercess: Sancto. & lib. de officioa & viri. &c. an vsuall prayer in ma­ny Churches: and so was,

And in yourTo. 6. Psal. 35. pag. 48. 1. edit. Bonauenture Ladies Psalter lately printed, Coge illum peccatoribus misereri: Compell [Page 59] him (viz. Christ) to haue mercie vpon sinners, saith Bonauenture speaking of the Virgin Marie. And in anotherTo. eodem pag. 466. Treatise of Bonauentures making, called Corona B. Mariae Virginis, this formall prayer is to bee found: O Imperatrix, & Domina nostra benignis­sima, iure matris impera tuo dilectissimo filio Domino nostro Iesu Christo, vt mentes nostras ab amore terrestri­um ad coelestia desideria erigere dignetur: O noble Em­presse, and kinde Ladie, wee pray thee vse the au­thoritie of a mother, and command thy Sonne and our Saviour to turne our hearts from the loue of earthly things, vnto the loue of heavenly. Doth not this your care to see her served, and the soveraigntie which you giue her over her Sonne, inforce that you esteeme of her more then of Christ?

60 You tell vs, thatMariale lib. 1. cap. 2. teste Il [...]y­rico in catal. te­stium verita [...]. e­dit. 1608. col. 36. Salomon dicit, qui parum no­verat de Maria, Prov. 18, 10. Turris fortissima nomen Domini, ad ipsum confugiet iustus, & exaltabitur: nobis au [...]em di­cendum, Turris fortissima nomen Dominae, ad ipsam confugiet peccator, & salvabitur: Salomon who knew little of the Virgine Marie, said, The name of the Lord is a strong Tower, the righteous shall come vnto it, and be exalted: but we must say, The name of our Ladie is a strong Tower, let the sinner come vnto it, and he shall be saved. You tell of aDiscip. de Tep. de mirac. b. virg. Ex [...]mpl. 57. souldier who did never any other good deede▪ then saying of an Ave Marie when hee rose in the morning, and another when hee went to bed at evening, who gratia Virginis salvatus est, was saved by the grace of the Virgine Marie. And you tell vs of a Ibid. Exempl [...]. 97. et. Caejar. dial lib. 7 cap. 59. et Locrius Mariae Augusta, lib. 6. cap. 23. theefe and murtherer, who did never good deed, but that he fasted Saturday in honour of the Virgin [Page 60] Marie, who for that was likewise saved. You tell vs of anDiscip. loco cit. exemp. 96. vnthrift, who to get wealth by diuelish meanes, renounced Christ, and yet because he would not renounce the virgine Mary, was pardoned: and of aExempl. 99. gracelesse gentleman, of whom Christ him­selfe complained as of one that crucified him, who yet because he honored the virgine Marie by fasting Saturday, sped well enough. You tell vs ofExempl. 98. one who should haue beene condemned by Christ, by reason of his sinnefullnesse, who yet was absolved at the Virgins intreatie, for that he was one of her ser­vants: and ofExempl. 50. another that was indeed condem­ned to hell by Christ; and yet reprieved by reason of her importunitie, and afterwards saved. Do n [...] all these tales (ordinarily told in your pulpits) con­vince, that your forefathers laboured to perswade the people, rather to trust in the virgine Marie then in her Sonne Christ Iesus? Multi videntur B. Virgi­nem in maiore veneratione habere quàm Christum fili­um eius: many seeme to honour the blessed Virgine more then her Sonne Christ, saith a [...]. de Busti. in Mariali per. 6 ser. 2 de visitat. Mariac. great man of your Religion; imputing the cause thereof to their Magis ex sim­plicitate mo [...]i quam scientia. simplicitie; but he might more iustly haue imputed it to your Doctrine; and the rather, for that hee ad­deth in the same place, Quia honor matris redundat in filium, Prov. 17. patientiam habet filius Dei de hac quorundam virorum & mulierum simplicitate: Be­cause the honor of the mother redounds to the ho­nour of the child, as we reade, Prov. 17. the Sonne of God beares with the simplicitie of such men and women as honour his mother more then himselfe. For doth not this doctrine afford good encourage­ment for such practise?

[Page 61] 61 I finde in many of yourInstitutio Chri­stiana ad initium Officij B. Mariae Virg. Ledesma. Catechismes, the second Commandement of the Decalogue left out quite: and inI [...]desma Adri­anus Iesuita, lib. de confess. Bruno in his Treatise of the Sacr. of penance, cap. 12 some of your Catechismes, for Re­member thou sanctifie the Sabbath day, I finde, Remem­ber to sanctifie the Holy dayes. And in yourCap de 9. et 10. praecepto. Trent Catechisme, I find the ninth and tenth Commande­ments so huddled together, that I know not how it distinguisheth and rankes them: whether it makes, Thou shalt not couet thy neighbours wife, the ninth commandement, asLedes [...]a. Dou­ly, &c. See De­fence of the Censure▪ p 134. some popish Catechismes doe; or the tenth, asInstis. Christ. supra cit. Discip. de Temp. ser. 143. others do. My desire is you would giue me a reason of leauing out the second, and of changing the third according to your account, the fourth in ours; and such nimbing of the 9, and 10. together, that you cannot agree among your selues which is the ninth, which is the tenth.

62 You teach, that Radford in his Directory to the truth. chap. 16. p. 115. to speake against your Pope is a most deadly finne against the first Commandement of God: That Nauar. in En­chir [...]d▪ cap. 11. nu. 22. to deuise or to procure pictures to be deuised by others, which may in any sort be disgracefull to your Pope or to his Cardinals, or to any of your Popish Hie­rarchy, is a sin against the first commandement. That Vincent Bru­no in his Trea­tise of penance, ch [...]p 10. to keepe books either of heretickes, or for any other respect, forbidden by your Church, is a sin against the first com­mandement. That Ibid. not to detect a man infected with heresie, to whom he ought (that is, not to detect a Pro­testant to the Inquisition) is a sinne against the first commandement. That Ibid. to disswide or hinder any for entring Religion (that is, in your language, from be­ing a Monke or a Nunne) it to sinne against the first commandement. That Briefe forme of confession added to Vaux his Catech. p: 225. to set lights by, and not to regard the Ceremonies of your Church, is a sin against the first [Page 62] commandement. That Polancus Ie­suita in direct. confess. p 51. hee who is ignorant of the fiue commandements of the Church, sins against the first com­mandement. That Method confes. in exposit. Deca­logi, p 4. 1. hee who beleeues not vndoubted­ly your Popish Purgatorie, sinnes against the first com­mandement. That Method confi­tendi in explic. Decalogi p. 41. impress Lugd. An. 1549. not to beleeue whatsoeuer your Ro­mish Church beleeues, is a sin against the first commande­ment. That Extrcit [...] pie­tatis, &c. Edit. Colon. 1592. cap. de method [...]recte confitendi. it is an act of infidelitie or heresie to com­municate in both kindes. And doe not you hereby be­wray, that you make of no sinnes grievous sinnes?

62 Saint Paul speaking of concupiscence, which rebelled against the law of his minde, Rom. 7. 23. complained of his hard estate, that hee could not rid his fingers of it, ver. 24. terming it expresly sinne, v. 17. yet yourSess 5. de pec­cato orig. Act. 5. Councell of Trent denies, that con­cupiscence in the regenerate is sin: and yourApparat. sac. verbo Patres antiqui. Posse­vin thinkes it not meete, that wee, after the example of the Apostle, should call it sinne. Stealing for need is sinne, as appeareth Prov. 30. 9: yet withBellar. lib. 1. de matrim. cap. 27. you, stealing for need, is no sinne. And doe not these two instances bewray, that you make of sins no sins? But your turning the commandements of God into E­vāgelicall counsels, puts all out of doubt. For though it be a sinne, not to obserue Gods commandements; yet according to your learning, it is no sinne, not to obserue Gods counsells,Azo [...]instit. mor. part. 1. l. 4. cap. 9. 2. qua [...]ri­tur. Nemo peccat si Dei consilia praetermittat: Vega de Iustif. lib. 14 cap. 12. Intermittere consilia nullum peccatum est: Bellar. lib. 2. de monach. cap. 7. Consilium si non seruetur, nullam habet poenam, goes for good divinity with you. Now that you turne the commandements of God into counsels, it is proved by this, that Resist not euill, &c. Loue your e­nemies: Lend, looking for nothing againe: Pray for them which curse you: Let your communication bee Yea, yea, [Page 63] Nay, nay, If thy right eye cause thee to offend; plucke it out, and cast it from thee. Take heede you giue not your almes before men, to be seene of them, &c. Be not carefull: and care not for to morrow. If any brother haue a wife that beleeueth not, if she be content to dwell with him, let him not forsake her: and the woman that hath an hus­band that beleeueth not, if he be content to dwell with her, let her not forsake him: are held bySee Ioh. de Com­bis in compend. Theol. lib. 5. cap. 70. et Iudolph. de vita Christi, part. 2. cap. 12. et Azor. part. 1. lib. 5. cap. 2. et Bellar. lib. de ma­trim. cap. 12. you, not com­mandements, but Evangelicall counsels. For vpon this ground it followes, that though a man resist e­vill, though hee loue not his enemies, though hee pray not for them who curse him, though his com­munication be more then Yea and nay, though he plucke not out his right eye when it offends him, though he giue almes to be seene of men, though he be carefull for to morrow, though he leaue his vn­beleeuing wife who would dwell with him, &c. in all this he stones not.

63 Whosoeuer is angry with his brother vnaduised­ly, is culpable of iudgement; and whosoeuer saith Raca, is worthy to be punished by a Councel, saith our Sauiour, Mat. 5. 22. yet vnaduised anger, and Racaing of a mans brother, are but veniall sins withIoh. de Rada 2 par. cont. Theot inter Tho. et S [...]o­tum, con. 17. Act. 2. you. Foolish talk­ing and iesting, which are things not comly, saith S. Paul Eph. 5. 4. yet they are but veniall sinnes with ^a you. Of euery idle word that men shall speake, they shall giue an account thereof at the day of iudgement, saith our Sauiour, Ma [...]. 12. 36. yet idle words are but veniall sinnes withAz [...]r instit. moral lib. 4. c. 9. 7. quaeritur. you. Flattery, from which the Apostle cleareth himselfe as from a foule fault, 1. Thesse. 2. 5 is but a veniall sinne withDist. 25. vnum orarium. youDrinkings. Continuall haunting of Tauerne or Ale-house, noted by the Apostle as an [Page 64] heathenish sinne, 1. Pet. 4. 3. is but a veniall sin with Dist. 25. vnum orarium. you: no nor yetBonauent. in centiloq. part. 1. cap 6. drunkennesse it selfe, which is condemned by the Apostle in the same place. The provoking of wife and children to anger, which the Apostle forbids, Col. 3. 19. 21. is but a veniall sin with Dist. 25. vnum. orarium. you. Though we reade Psal. 5. 6. that the Lord shall destroy them that speake lies; yet lying, provided it be but in a merriment, is no more then a veniall sin withBonauent. loco citato. you. Yea some kinde of periurie, and cursed speaking, though cursed speakers be1 Cor. 6. 10. excluded the kingdome of heauen expresly, and periury in gene­rall condemned, Mal. 3. 5. are but veniall sinnes with Dist. 25. vnum orar [...]um. you. If a boy rob his father but of little summes of mo­ney; if he steale pins, points, bowles, or such small things from his companions, he sinnes but venially inAzorius loco supra citato. your o­pinion. Provided a man hear a Masse on the Sabbath day, he may spend the rest of the day in hawking, in hunting, in skirmishing, in iusting, in tourneying, in bowling, in carding, in dicing, in dancing, in going to playes, or any such like idle exercises, and not sinne at all, asTolet. in sum. lib. 4 cap 24. some of you say, or atNauar. in En­c [...]i [...]d. cap. 13. nu. 15. most but venial­ly. To manage a mans owne estate wickedly by spen­ding wastfully, or sparing miserably: to play the glut­ton, to exceede in apparell, to spend the time idly, to pray retchlesly, to brag of himselfe insolently, are but veniall sinnes withAzor lib. cita. 8. quaritur. you. For one woman to call another woman whore, or theefe, or what ever comes first to her tongues end: for servants to mis­call and raile one on another, is but a veniall sin with Tolet. in sum. lib. 5. cap. 9. you. For a man in his fury or choller to play any impious or desperate part, to revile God and his Saints, is but a veniall sinne withAzar lib. 4. ca 9. 7. quaritur. you. And doth [Page 65] not this argue, your Religion to be a licentious Re­ligiō, which of such practises make but peccadillos?

65 It is a foule sin for subiects to rebell against their Soveraignes, Rom. 13. 1. yet you commend rebellion in subiectes,W. C. in his Reply to F. Par­sons libel, prin­ted An. 1603. fol. 66. Your Colledge of Iesuites at Salamanca in Spayne, concluded the seventh day of March, Anno 1620. That the Papists in Ireland might fauour the Arch-traitor Tyrone, idque magno cum merito, & speretributionis aeternae; very meritori­ously, and with hope of heaven. And in Lewis of Bavaria the Emperour his dayes, they who rebel­led against him,Marsil. Patav. defensor pacis, part. 2. cap. 26. p. 366. were called by your predecessors, Ecclesiae filij, & verè fideles, your Churches white sonnes and truely faithfull; whereas they who stood with him, were called Hereticks and Schismaticks.

It is a foule sinne to vse vaine repetition in prayers, Math. 6. 7. Yet you commend your Iesus Psalters, wherein you repeate one prayer 150. times.

To beleeue lies seemes a foule sin: for God threat­neth such as he resolues to damn, to send them strong delusions that they should beleeue lies, 2. Thessal. 2. 11. yet you hold the beleeuing of lies to be meritorious in some persons. For, Si rusticus circa Articulos credat suo Episcopo proponenti aliquod dogma hareticorum, meretur in credendo, licet sit error: If a country follow beleeue the Bishop of his Diocesse preaching some hereticall point against an Article of his faith, hee merits in beleeuing him, saithIn sum. lib. 4. cap 3. Tales. And doe not these are instances proue, that you make of sinnes vertues:

66 You take vpon you to forgiue sinnes to com­mit: which is proved by this,Caxton. in hist. Anglic. Iob. Ma­ior. de [...] cap. 3. that the Abbot of [Page 66] Swines-head absolved a Monke who acquainted him with his purpose of poysoning King Iohn with a pot of Ale, before the Monke poysoned the King. And by the testimonie of the Germaines: for in theirGravam. Nat. German. grava­men 3. grievances exhibited to Charles the fifth, they complained, that the pardoners perswaded the people they could pardon noxas praeteritas aut futu­ras, both faults past, and faults to come. And as much may bee gathered out of Sigismonds the Em­perours words at the Councell of Constance, who speaking against dispensations, said thus:Ioh. Episc Che­mensis Onus Ec­cles cap. 19. de Indisposit. Rom. Curi [...], sect. 13. Legimus Christum Petro potestatem duntaxat relaxandi peccata, non admittendi dedisse: Wee reade that Christ gaue Peter onely power to remit sins, but not to commit sinnes. For it is plaine by this, that the Peters of his dayes tooke vpon them to dispense with such as had a mind to sin. But most directly is the point proved byCande [...]ab. au­veun, tit. de abs [...] ­lut. nu. 28. Edit. Br [...]x [...]a. 1595. Martinus Al [...]ensus Vivaldus, that great famous Spanish Doctor: for in him we reade, Quòd Pap [...] ha­bet omnimodam potestatem in omnes Christi fideles, tam quoad commissa, quam quoad committenda crimina ab­solvenda: That the Pope hath all manner of power over Christs people, to absolue them as well from all crimes to commit, as from crimes committed. And by ourIn his Medi­tation vpon the Lords prayer, pag 58. 59. most noble King, who protesteth that he hath seene with his owne eyes two Authenticall B [...]lls, both of them pardoning sin as well to come, as by-p [...]st.

66 YouGloss. is 32. q. 2 Quod autem. confesse, that Marriage was instituted by God in Paradise, not onely for increase [...] man­kind, but for preventing fornication. And yet you Azor. instit. moral. part. 1. lib. 12. cap 6. 3. quaritur. teach, that a solemne vow (by reason of the Chur­ches constitution) makes a nullity of marriage fol­lowing [Page 67] after it. Now I desire to know, with what honestie the Church can repeale or make voyde the institution of God by any constitution of hers. For you know there is a text, Those whom God hath ioy­ned together, let no man put asunder. YourExtra. Ioh. 22. de voto et voti­redemp e. Antiq. Glozer acknowledged, that admiranda res videtur esse ista, this might seem a strange thing: but for satisfaction of such as thought it strange, he could giue no bet­ter answer, then that the constitutions made by the Church, are made by your Pope; & that your Pope, not being a pure man (which I easily beleeue) all was well enough. But cannot you giue me a better?

67 YouTho. Aquin. cōment. in Tit. 1. confesse, that he is more capable of Or­ders among you, who hath kept two whores, then he who hath married one widow, or two wiues. And if this be thus, may we not say with another of your In cap. Quia circa Extra de Bigamis. Glozers, Nota mirabile, quòd plus habet laxuria quàm castitas, Obserue a strange thing, whoredome hath greater priviledge then chastitie.

68 YouBellar. lib. 2. d [...] Monach. cap. 30. confesse, that your votaries breake their vowes of chastity if they marry, but not if they keepe whores. Now I would know of you, whether this doth not argue plainly, that your Votaries chastity consists in not marrying, and not, in not whoring? Your Friers, your Priests may lie with a hundred Nunnes, and keepe for all that their vowes of cha­stitie, if this be so.

69 By your Religion,Coster. in En­chir. cap. 17. de Caelibacu sacerd. proposit. 9. proposit. 9. It is lesse evill in him that hath vowed chastitie, to whore, then to marry, Rhem. Annot. in 1 Cor. 7. 9 Mariage of them who haue vowed chastitie, is the worst sort of in­continencie. See Hassen [...]ul­ler histor Iesuit. ordinis, cap. 10. Eras [...]. de [...]ngu. They sinne more grievously by marying, who vowed chastitie before, then if they played the Sod [...]mites, [Page 68] or vsed the sin of best [...]alitie, according to your divini­tie. Your Popes (as good writers witnesse) haue been Co [...]nel. Agrip. de. vanit. scient. cap 64. erectors of stewes, andIbid. & Sanso­nius de guber­nat. regn. & re­rumpub. lib. 11. cap. de Iud. Ma­reschallo, & Sol­dan. haue made great profite by the stewes. Your Cardinals haue beenePeter Martyr comm. in Iudic. cap 16. frequen­ters of the stewes: your Doctors haueHarding Ans. to the Apolog. Iesuits at Wis­bitch, Sparing discourse. p. 13: defended the stewes: yourAgrippa loco sup. cit & Gra­vam nationis German. nu. 91. Bishops haue licensed Priests for a cer­taine summe of money to keepe whores: and your Agrippa loco citato et Gra­vamen 96. natiae cuis German. Officials for money haue licensed maried wiues in their husbands absence to play the whores. Adul­tery is reckned byCap. [...]th. Cle­vici extra de Iu­dicijs. your men, inter minora crimina, amongst the peccadilloes. And as for Fornication in Priests,D. 81. Maximi­lianus in Glossa. Communiter dicitur, quòd pro simplici forni­catione quis deponi non debet, cum pauci sine illo vitio inveniantur: The common opinion amongst you is, that no Priest should bee deposed for it, because there are but few Priests who are free from it. I am ashamed to speake ofIohan. Casa. Nullus. him, who in Italian verses commended the sinne of Sodomie, though your Pope made him Archbishop of Bene ventum. Doth not the rest proue your Religion an vncleane Reli­gion, and that you haue little cause to brag of your chastitie?

70 Saint Paul, vpon experience of some young­ers widowes loosenesse of carriage, thought fit, that young widowes should not bee admitted vnto any Church office, but permitted to marry. Now I would know, why the Church of Rome, which hath so great experience of the loosenesse of their young votaries, Monkes and Nunnes, should not thinke it fit to keepe them out of Monasteries and Nunneries, and suffer them to marry. Me thinkes, it is a pretty note which ^t Cardinall Caietan maketh vpon this [Page 69] place: Diditit ab experientia [...] non conducere il­lis in venculis Viduis, nec conducere Ecclesiae huiusmodi professionem. Vtinam hodie disceremus ab eiusmodi ex­perientijs, an prosint [...]o venitis aetatis vtrius [...] sexus personarum solennia vota, tum sacrorum ordinum, tum religi [...]sorum.

71 You tell vs,Rhemist in 1 Cor 14. That to pray publikely in Latine is most expedient, though the people who ioyne in prayer with him that prayeth publikely, vnderstand not Latine. You tell vs,Ledesm de di­vin. Scripturis quavis lingua non legendis. Cap. 13. that men may receiue much profit by such prayers, though they vnderstand them not. Yet I cannot well see, but that as much profit may be reaped by seeing of a Sermon, as by hearing of vnknowne prayers. Certainly I thinke no man can ever perswade me, but that as much pro­fit may be received by vnknowne prayers, though a man be a thousand miles off, as if he were present, where such prayers are made. Yet if you can giue me any reason to the contrary, I would be glad to heare it.

72 By your Religion,Tho. Aronder in Conc. Oxon te­ste Lindwood constit. provinc. lib. 5. tit. de haeret cap. the Images of Saints are to bee worshipped with Processions, Genu flexioni­bus, inclinationibus, thurificationibus, deosculationibus, oblationibus, luminarium accensionibus, & peregrinatio­nibus, by kneeling vnto them, by bowing the body towards them, by incensing of them, (that is, sacrifi­cing vnto them, asIbid. Lindwood expounds the word) by kissing of them, by offering gifts vnto them, by setting vp candles before them, by going in pil­grimage vnto them. Now I would know why you should not bee held Idolaters for this, seeing sacri­ficing to any thing but God onely, hath beene al­wayes [Page 70] Exod. 22. 20. Austin de Civit. Dei, lib. 10 cap. 4 reputed idolatrie; and the burning of in­cense to any thing, hath beene alwayes held sacrifi­cing?

73 I haue seene aHorae B. Virg. impress. Parisan 4. An. 1526. fol. 62, 63. prayer of yours, which (as the Rubricke saith) was shewed vnto Saint Austin by re­velation of the holy Ghost; and of which you giue out, that who weareth it about him, shall not perish in fire nor water, neither in battell, nor iudgement, nor shall die sodaine death, nor be poysoned with venome. And I haue seene certaine verses which Lib. 1. sac. Ce­r [...]m. cap. vlt. your Pope Vrban 5. sent with three Agnus Dei's to the Emperour of Greece, running thus:

Now I desire to know (not how your Pope can be excused from blasphemie, in ascribing as much to [Page 71] his Lambe, as to the Lambe of God; for I know that passeth your skill: but) how your Church can be ex­cused from sorcery?

74 Some of your Painters picture Christ and Simon of Cyrene carrying the Crosse of Christ joyntly: but (asConcord. Evan. cap. 143. Iansenius proveth well) they car­ried it severally; Christ one part of the way, and Si­mon another part of the way: whereby it appeares it was farre from a cart loade: yet you tell vs of so many peeces of it, in so many places, as that you cannot denie, but that at this day it would fraught a shippe of three hundred Tunne. Now I desire to know, how it, being insensible, of lesse then a cart loade, is become a ship loade; especially seeing for the first three hundred yeares after Christ, no body discerned any growth of it, yea no body regar­ded it?

75Baron Annal. To. 3. ad An. 326 Nu. 52. Some of your Crucifixes represent Christ nailed on the Crosse with three nails, some with foure: of moe nailes then foure, wee neither reade in your Lay mens bookes, nor in your Clergy books: yet there are a number of nailes shewed in diverse places, which are said to bee of the nailes where­withall Christ was nailed vnto the Crosse. Now I desire to know, how they being but foure at first, are come to so many now; especially considering both Ruffinus hist lib. 1. cap. 8. and Socrates hist. lib. 1. cap. 13. and Theodoret hist. lib. 1. cap: 18. testifie, that Constantine made bridles of some of them: and an helmet of the rest of them: and thatDe gloria Mar­tyr lib. 1. cap. 6. Gregory Turo­nensis, who relates the matter a little differently, af­firmes, Helena her selfe to cast one of them into the [Page 72] Sea, to make it safely navigable. Did that which she cast into the sea. spawne thinke you, that wee haue such a frie of Nailes?

75 YouMay 3. keepe a solemne feast in honour of the Crosse whereon Christ dyed, though Christ was most despightfully vsed thereon. Now I desire to know, why you keepe not rather a solemne feast in honour of the Asse whereon Christ rode into Ieru­salem, seeing he wasMatth. 21. royally vsed when he rid vpon the Asse?

76 YouBellar. lib 2. de Imag. cap. 27. teach, that the Crosse of Christ is to be worshipped ratione contactus, because it touched the body of Christ. Vpon which ground would it not follow, thinke you, that if the woman who was cured of the bloody issue, Luk. 8. were living, shee must be worshipped? and the multitude too, who at the same time thrust him, and trode vpon him? would it not follow, that Iudas who kissed him; and the other sonnes of Belial who buffeted him; and all the ground whereon he trod both in Aegypt and in Iudea, ought to be worshipped in like manner?

77 I reade in your bookes, thatAllen in his defence of Purgatorie, chap. 6. Nothing can enter into heauen, which is not purified to the poynt: No­thing can stand in Gods sight, that hath any blemish of sinne, any spot of coruption, any remnant of infirmitie. And I reade likewise, that vpon this ground you maintaine, that many mens soules goe to Purgatorie to be purified to the point, that afterwards they may haue entrance into heaven. Now seeing you con­fesse, thatMichael Episc. Mer [...]purg. in ca­tech. conc. 11 de Symb▪ Apost. mens bodies sin against God as well as their soules; and ^c that sinne hath wrought in the body great filth and feeblenesse: I desire to know why you [Page 73] do not maintaine that mens bodies go to Purgatory to fit them for heaven, as well as mens soules? Me­thinkes, it should be as vnseemely to see a filthy, a feeble, a corrupt body, as to see a sinfull soule in hea­ven.

78 You tell vs, thatBellar. lib. 1. de Purgat. cap 1. Purgatory is only for those soules which are not perfectly purged in this life: & yet you tell vs, thatIdem lib. 2 de Purg. cap. 2. many mens soules, whose sinnes are forgiven in this life, goe to Purgatory. Now I would know, how these two tales can stand together. For as sin defiles the soule, so forgiuenesse purgeth it. That soule, whose sinnes are forgiven, is perfectly purged. And therefore if your Purgatory be onely for such soules as are not perfectly purged in this life; it seemes to me, it cannot be for those soules whose sinnes are forgiuen in this life. But if you meane to giue me full satisfaction herein, you may not mocke mee, by distinguishing, that in sinne two things are to bee considered, viz. culpa et poena, the fault, and the punishment of the fault: labouring to make me beleeue, that though the fault be remitted, yet the punishment remaining, there is matter enough for Purgatory to worke vpon. For I would haue you know, that I know well, it is the fault of sinne, and not the punishment of sinne, which defiles the soule. Bonaventar. in Centiloq. part. 2. sect. 2. Bellar. lib. 1 de amiss. grat. cap. 14. Omnis poena, in quantum poena est, iusta est, & a Deo: All punishment considered as punishment, is iust, and from God▪ And it is absurd to say, Punishment is purged with punishment.

79 I reade in your bookes, that your Pope for de livering of soules [...] of Purgatorie, prescribes sometimes no more but the saying of a Masse at such [Page 74] an Altar in such a Church, or the saying of a Pater no­ster twice or thrice, &c. Now I would know, with what iustice God can keepe him in such horrible torments as you say are in purgatorie, for the want of saying of a Masse, or two or three Pater nosters, whom in mercy he meant to deliver vpon the say­ing of a Masse, or two or three Pater nosters? One of your Iesuites affirmes confidently, thatMaldonat. [...] 2. de poenit. cap. de Indulg q. 6 pag. 202. Deus esset profectò crudelissimus, si propter vnam Orationem Do­minicam quae non diceretur, animam pro qua fudit san­guinem suum detineret in tantis tormentis: God might iustly be reputed cruell, if for want of pattering o­ver a Pater Noster, hee would keepe any soule, for which he shed his blood, in such torments as are in purgatorie.

80 I reade in your bookes,Viuald in can­ [...]lab. aureo▪ tit. de satisfact [...]. 17 edit. Brix An [...]o 1505. Solum Deum nosse quae sit iusta poenitentia, that God onely knowes how long any sinne deserues to be punished in, purgato­rie; though [...] de Temp. ser. 15 [...]. D. some take vpon them pre [...]isely to set downe, that every sinne deseru [...]s as many yeares purgatorie tormeuts, as there are dayes in seaven yeares, viz. 2555. And yet I reade that your Pope grants Indulgences in this manner: Qui hoc vel illud fecerit, liberabit animam vnam à Purgatori [...]: He that doth this or that▪ shall deliver a soule out of purga­torie. Now I would know, how your Pope comes to know, that soules are so neare the time of their deliverie, that the doing of this or that will suffice to make euen for the remainder of their punishi­ment? Or rather, whether you be not of my mind. that the Pope in granting such Indulgences playes the K. And the people in making reckning of them [Page 75] play the fooles. The Iesuite aboue cited,Maldr. [...] supra citato. disputing the question, An Papa vel Episcopi possint animas li­berare à Purgatorio, whether the Pope or the Bi­shops haue power to deliver soules out of Purgato­rie, resolues they haue; provided, tantum pro illis suffragiorum praescribunt, quantum necessarium est vt liberentur, sed tamen neque possunt, neque debent vti hac forma, Qui hoc vel illud fecerit, liberabit animam vnam à Purgatorio: quia nemo illorum scit quantum de­beat poenarum illa anima quae liberanda est, vt iudicare posset satis esse illud suffragium quod praecipit ad libe­randam illam: concluded thus, Cum autem hoc igno­ret, non potest nisi temere adcere: Qui fecerit hoe libera­bit animam vnam; which is in effect as much as I say.

81 I reade in your bookes, that as in the old Law there was aLuk 20. Treasury to keepe money in for the vse of the poore; so now there is in the Church aZecchius de Indulg. & Iubil [...]. cap. 1. [...]. 6. trea­surie to keepe spirituall commodities in for the vse of such, who having their sinnes forgiven them, are yet liable to great punishments, either here or in Purgatorie. Which spirituall commodities are rai­sed (asBellar lib. 1. de Indulg cap. 2. you tell vs) of the surplussage of Christs sufferings; and of the surplussage of other holy per­sons, such as Iob, Elias, Elizeus, Esay, Ieremy, Ezechiel, and other of the prophets, the Virgin Mary, Iohn Baptist, &c. For Christ suffered more then hee nec­ded; and many holy persons suffered more then their sinne deserved,Zecchius loco eitat. nu 5. as you say:Bellarm. lib. de Indulg. cap. 4. ad [...] 4. which, Ne inanes & sine fructu essent, left they should be thought to haue beene suffered idly and to no purpose, are re­served for the vse aboue said; and are to be disposed [Page 76] by your Pope, whom you make theSolus Papa ha­bet claves huius th [...]sauri. Ioh. de Combis in com­pend. Theol. lib. 7. cap. 6. one onely Lord Treasurer thereof: he by his Indulgences may communicate more or lesse of them to whom hee thinkes good. Now in as much as you confesse with­all, that Christs sufferings are of themselues suffici­ent to make satisfaction for the temporary punish­ment of all men, as well as for the eternall, & yet not exhausted: I would know, why the sufferings of the Saints should bee ioyned to them? and whether it bee not absurd to hold, that any part of Christs sufferings were inanes & sine fructu, idle and to no purpose, as holy mens? And how it came to passe that such a masse of treasure arising from holy per­sons in the old Law, the Priests of that time could make no vse of it, but left it vntouched for your Pope?

82 I reade in your bookes,Bellar. de amis. [...]. lib. 6. c. 12. that diseases of the body are temporall punishments of sin, & thatRhem. Annot. [...] 2 Cor. 2. 11. your holy mother the Church pardoneth exceeding often and much, all or great parts of what punishment tem­porall soever, due or deserved, either in this world, or in the next. Now if your Mother hath power to do so, I desire to know, why she cureth not by her Pardons, the Ague-fits, the Strangurie, the Stone, the Gout, wherewithall many of her children, her best beloved children, her Cardinalls, her Popes, are of­tentimes afflicted.

83 I reade in your bookes,Anton. part. 3. tit. 22. cap. 5. sect. 5. that your Pope hath power to empty Purgatory at once. And if the saying of a Masse or a Pater noster will helpe to emptie it, as you haue borne men in hand heretofore that it will; I would know how you can excuse your Popes [Page 77] from vnspeakable vncharitablenesse, and hard heart­tednesse, in that themselues say no moe Masses and Pater nosters for Christian soules then they doe, nor set moe of their Priests on that worke. I doe not doubt, but if such commodities would redeeme soules, the Carmelites should haue no cause to brag of their priviledge, viz Thes. Carmel. impress Paris. 1601 teste. That none of them shall lie longer in Purgatory then the Saturday follow­ing their death:Moulins in the defence of the Catholik faith, Artic. 21 for the Pope might deliver every man the same day he died.

84 I reade in your bookes,Horae B Virg. ad vsum Sarum in 16. p. 206. that your Bishops may absol [...]e from blasphemy, from heresy, from per­iurie, from sorcerie, from Sodomitrie, from incest, from besti [...]li [...]ie, from murther, and from such like sinnes: but they may not absolue him that strikes a Clergie man, That falsifieth the Popes letters, That saith Masse in an vnhallowed place, That buries an excommunicate person in the Church or Church­yard, &c. These are Papall cases. The absolution from these is reserved to your Pope. Now I would know, why they should be denied the lesser, to whom the greater is granted? It is written,Six [...]. [...]. Bibl. sanct. lib. 2. verbo Tradit [...] ne [...]. Rabbini gravius ple­ctendos esse eos aiunt, qui contradicunt verbis S [...]riba­rum, quàm v [...]rbis Mesuicae legis: that the Rabbins say, They deserue more grievous punishment, who transgresse the ordinances of the Scribes, then they who transgresse, the ordinances of Moses. And doth not this your reserving of Papall ordinances to your Popes hearing, suffering ordinary Bishops to dis­pense with the breaches of Gods ordinances, argue your kinship to the Iewish Rabbins▪

85 They who knew your practises better then I [Page 78] doe, haue written,Eras [...]i. scho [...]is in Epist. ad Episc. Basil. de delectu [...]iborum. nu. 29. Qui gustavit ovum, trahitur in carcerem, cogitur (que) de haresi causam dicere: qui totam diem Dominicam vacat temulentiae, scortis & aleae, au­dit bellus hom [...]: Such as eate an egge on a fasting day, are imprisoned by you, and called in question vp­on suspition of heresie; whereas they who spend the whole Lords day in drunkennesse, in whoring, & in dicing, are accounted good fellowes.Gerson. 3 part. operum, Tit. de directione cordis consid. [...]0. Severius punitur quando que Monachus sine [...]uculla incedens, quàm adulterium aut sacrilegium committens: A Monke walking without his cowle, is more rigorously dealt withall, then if he were guiltie of adulterie or sacri­ledge. And in generall,Ibid. & Ferus comment. in Matth. 15. Graviùs plectitur agens con­trae vnum Papae decretum, quàm delinquens contra di­vinum praeceteptum et Evangelium: He who offends a­gainst the Popes law, is more severely punished then he who offends against the law and the Gospel. And doth not this shew, that asMatth. 15. the Scribes and Phari­ses, so you make void the commandements of God for your traditions?

86 I haue aHorae B. Virg. secùndum vsum Sa [...]m, in 4 im­press. Puris. An. 1526. booke of yours, wherein there are many pardons granted vpon the saying of certaine prayers, some for scores, some for hundred of dayes; some for hundreds, some for thousands of yeares: a­mong which there isFol. 66. one for 1000000 yeares; and Fol. 144. another promising as many yeares of pardon as there are bodies buried in that Church-yard where the prayer is said, which may amount to a number­lesse number; though perhaps not to so many as Pope Treatise of di­vers matters concerning London; Chap Of the whole Pardons of Rome, granted by divers Popes. Silvester granted to the Church of S. Iohn La­terans, who at the hallowing of it, granted so many years of pardon thereto, as there fell drops of water that day, [Page 79] albeit neuer [...] raine then fell that day. Now I would know of you, why any man should trouble himselfe with saying of those prayers which haue petty pardons of dayes, or some hundreds of years assigned them▪ Methinkes it were enough to say that prayer which hath to 1000000 yeares of par­don, and the other Church-yard prayer, which com [...] to a nemoscit, and to let the rest sleepe in the decke.

87 YouMichael Epist. Mersp. in catech. [...] 60. reach, that Auricular confession is ne­cessary, to the end that your Priests having power to binde and loose, to remit sinnes, and to retaine them, may the better know whom they should binde, whom they should loose; whose sinnes they should remit whose sinnes they should retaine. And indeed it is plaine by Scripture that Priests (as you call them) haueMatth▪ 16. Ioh. [...]0. equall power to binde and to loose, to remit sinnes, and to retaine them. But this is it that I marvaile at and where in I desire to be satisfied by you; why if confession bee so necessarie for the two foresaid ends, we seldome or never [...]eare of any who come to be confessed, whatsoever their sinnes are, who are bound by your priests, whose sinnes are retained; but that all [...] any loosed all get absolutiō

88Bell. lib 4. de poenitentia Ca. 4. You teach that the workes whereby you do make satisfaction to God, are poen [...], punishments: and withallLib. cit. cap. 6. you reach, That prayer is one of those workes. And doth it not thereupon follow▪ that you hold [...] a punishment to pray? Againe, if by praying to God, a man may make satisfaction: why may not a man by praying his creditour to be good vnto him, satisfie his creditour? But if Creditours will not be so satisfied; what reason haue you to thinke that God will be so satisfied?

[Page 80] 89 YouNavar. in Mā [...]raelud. 9. nu. 8. teach, tha [...] innummerable sinnes are ve­niall, that is,Rhem. Annot. Rom. 1. 32. pardonable of their owne nature, De poenit. & remisse. Omnis v [...]rius (que) sexus, in Glossa. such as wee need not make confession of,Azor: instit. mor. part. 1. l. 4. cap. 8, 9. quaeri­tur. such as for which a man deserues not to bee called a sinner, Ibid. 6. quaeri­tur. such as make no breach of friendshippe betweene God and vs; such as God (according toBonavent. in 2. d. 42. Act. 2. q. 2. ad vlt. some of your Doctors) is not displeased with▪ Franc a Victor, in sum. Sacram. de poeni [...] 110. such as may be pardoned in this life by a knock on the breast, by the Bishops blessing, by the holy water sprinkle, by saying a Pater noster, &c. And yet you tell vs▪ that if these sinnes be not pardoned in this life,Bellar. lib. 2. de Purg cap. [...]. the de­linquents shall goe to Purgatorie, where the paine is so intollerable, that aDiscip de Temp ser. 160. 8. good fellow who had lyen there thirtie yeares, having it in his choise, whether he would lye there one day longer, or returne to the earth, and bee bound for an hundred yeares toge­ther to walke vpon sharpe iron nailes which should pierce his feete, and to eate nothing but bread ba­ked on the imbers, and to drinke nothing but vi­neger mingled with gall, and to weare nothing but that which was made of Camels haire, and to lie vpon the bare earth, with a stone vnder his head in stead of a pillow, made choise to abide all this ra­ther then to abide in Purgatorie one day longer. Now I desire to know what the reason might bee, that God in the next world should torment his friends it so horrible manner, whom he would haue quit from blame in this world for a thing of no­thing?

90 AIllyricus de sectis. &c. Papi­starum, p. 219. Gentleman of Germanie payed a yearely annuitie out of his lands to a Monasterie not farre from him, bequeathed by his father, to the end that [Page 81] the Monkes therein should pray for the deliverance of his fathers soule out of Purgatorie. Now in pro­cesse of time, the Gentleman vnderstood that the Monkes of that Monasterie brag'd much of certaine Indulgences which they had lately procured, affir­ming, that whosoever would buy them of them, might deliver out of Purgatorie what soule soever they desired. Hereupon the Gentleman pretending great care to free his fathers soule from Purgatorie, made offer of a good large summe of money, vpon condition they would make him good assurance that by those Indulgences his fathers soule should be indeed delivered. The Monkes sweare he neede not doubt hereof, for it was certaine he should be delivered: yet for his better securitie, they procure it to be confirmed vnder the seale of their Monaste­rie and of their Order, and cause it to be subscribed with their owne hands, and the hand of their Gene­rall, that by the purchase of those Indulgences his fathers soule was vndoubtedly delivered out of Pur­gatorie. With these assurances the Gentleman de­parted. And when the Monks, vpon his fathers An­niversary day came vnto him for their Annuity, hee denied the payment, because his fathers soule was delivered by the Indulgences which they sold him. With which answer the Monks were discontented, and complained of the Gentleman to the Bishop, who gaue iudgement that the Gentleman must con­tinue the paiment of the Annuitie: to which iudge­ment the Gentleman refused to stand. My desire is, you would deliver me your opinion, whether the Bishop had better reason to giue such a iudgement, [Page 82] or the Gentleman to refuse the iudgement?

91 AIllyricus loco citato, & Lava­terus de spect [...]is part. 2. cap. 13. Countrey fellow was wont in merriment to say, That hee was verily perswaded there were but a sew soules in Purgatorie, or rather none at all. For which hee was at length called in question by the Inquisitors. Now he confessed that he had, often said so, and thought he had good proofe for it. For (quoth he) you, and such as you are, teach vs, that none go to Purgatorie but penitent Christians, who haue not in this life fully satisfied for their sinnes. And you teach vs withall, That every Masse deli­vers one soule (at least) out of Purgatorie: and that the first-Masse of every Priest delivers fifteen soules: and that innumerable soules are delivered by In­dulgences. Now wee all know, that in every village and towne, there are more Masses said every day, then there dies penitent Christians. And how then is it possible that there should bee any soules in Pur­gatorie? Was not this case prettily argued?

92Chemnit. in Ex­ [...]m. part. 4. tit. de Indulg. Tecelius the Pardoner bragd hee could for­giue sinnes to come and past. Hereupon a Germain Gentleman procured of him a pardon for a sinne to come; and afterwards robd the Pardoner as he pas­sed through a Forrest, professing that that was the sinne for which hee procured the pardon which hee bought of him. Did not the Gentleman serue the Pardoner right?

93 YouBellar. lib. 3. de Eccles. cap. 2. define your Church, to be a companie of men professing one faith, vnder one head, to wit, the Pope. Whereupon it must needs follow, (must it not thinke you?) that when you haue no Pope, you haue no Church. Now after the death of every Pope [Page 83] there is a time wherin there is no Pope. Your Chaire stands emptie, sometimes many dayes, sometimes many yeares. And doth it not thereon follow, that after the death of every of your Popes, there is a time wherein you haue no Church?

94 You brag as much of the name of the Church, as theIer. 7. 4. Iewes of olde did of the Temple of the Lord. At every other word (almost) the Church is in your mouthes. And if you championRat. 3. Campian lie not, Audito Ecclesiae nomine hostis expalluit, Wee no soo­ner heare of the name of the Church, but our hearts faile vs. Now I pray you of all loues, tell what you meane by the Church, when you sayGretser. [...]ract. de agnoscend. Script. Canon. cap 4. col. [...]888. the Church is Iudex omnium controversiarum, Iudge of all contro­versies: and that Infallibilitas verbi Dei ex Ecclesiae te­stimonio pendet, The infallibilitie of the word of God depends vpon the Church: and that we must heare the Church. Are you of Gretzers mind, whoIdem lib. citat. cap. 6. col. 1905. et defens. Bellar. lib. 3. cap. 10. col, 1450. saith, that in these particulars, Per Ecclesiam intelligimus Romanum Pontificem, By the Church we meane the Pope? If so, much good doe you with your Church, I had rather be of a poore Chappelrie, then one of your Church.

95 It is said, that all your Priests take this oath: Bulla Pij 4. sup forma pro [...]fess. fid. constit. 30 in summa constit summ. Pont. a Greg. 9. vsque ad Six [...] 5. Ego N. sacram Scripturam iuxta eum sensum quem tenuit & tenet sancta mater Ecclesia, cuius est iudicare de vero sensu & interpretatione sacrarum Scripturarum admitto; nec e [...]m vnquam nisi iuxta vnanimem consen­sum Patrum accipiam & interpretab [...]r: that is, I such a one, do take the holy Scripture in that sense, which my holy mother the Church, whose dutie it is to iudge which is the true sense of Scripture, hath ta­ken [Page 82] [...] [Page 83] [...] [Page 84] it, and takes it in: neither will I ever take it in other sense then such as the Fathers giue thereof with one conset. Now if you do so, I would know how you can cleare your selues from periurie, see­ing it is plaine, you sometimes take and expound Scriptures in that sense, which never Father gaue of them. As for example, Mica. 7. v. 8, 9. whichBellar. lib. 1. de Purg. cap. 3. you alledge for Purgatorie: for no Father did ever so ex­pound it. Sometimes you take and expound them in that sense which is contrary to some Fathers; as whenIdem lib. 1. de Purg. cap. 7. you expound the words in 24. of Prov. v. 16. of falling into sin: for, Non de iniquitatibus, sed de tri­bulationibus loquitur: The text speakes not of fal­ling into sinne, but of falling into adversitie, saith Austin de Civitate Dei, lib. 11. cap. 31. Sometimes you take and expound them in that sense which is con­trary to all the Fathers, which we find to haue inter­preted them; as whenIoh. de Paris. tract. de potest Regia & Papali. cap. 3. S [...]apleton. Antidos. in E­vang. Io [...]. cap. 10 you take Christs words, Ioh. 10. 16. which he spake of one Shepheard, to be meant of your Pope, and not of Christ himselfe: for theVide Rainold. Apolog. Thesium nu. 24. Fa­thers say, that by one Shepheard, Christ meant him­selfe.

96 I am told,Sym [...]ch. in­stit. Cathol, c. 23. tit. de Eccles. nu. 5. Apolog. Staph. adver. Illyr. fol. 82. 83. Pigh. Hierarch. Eccl. lib. 1. cap. 5 Hos. lib 3. de a [...] ­thorit. sac. Script. you commend the Collier, who being asked by a Divell, as he lay on his death-bed, or by a Cardinall, as he was travailing on the way, how he beleeved; returned answer, As the Church beleeved. And being asked, how the Church be­leeved, replied, As hee beleeved: Vouchsafing no other answere, but, I beleeue as the Church be­leeues, and the Church beleeues as I beleeue. Now if this be true, is it not true also, that Laico-papismus nihil aliud est quàm merus idiotismus, The Divinity of [Page 85] Lay-papists is nothing else but foolerie? Certainly Lib. 5. cap. 20. ad [...]iorum iu­dicia confugiun [...] &c. Lactantius laughed at them as fooles, who being asked a reason of that which they beleeved, could giue none, but rested in their forefathers iudge­ments, quòd illi sapientes fuerint, illi probaverint, illi sciverint, quod esset optimum: because (forsooth) they were very wise, they approoved of that which they held, they knew what was best to be holden: con­cluding, that such did seips [...]s sensibus spoliare, & rati­one abdicare, shew themselues idiots.

97 It is written by theWatson in his Quodlib. p. 100 and Sparing discourse. Secular Priests, that when Sixtus 5. conventing the Generall of the Ie­suites before him, demanded why he and his Order called themselues Iesuites: and receiving answer, that they did not call themselues so, but Clerkes only, of the societie of Iesus: and that the Pope replying, said; But why should you appropriate vnto your selues to bee of the societie of Iesus, more then other Christians are, of whom in generall the 1 Cor. 1, 2. Apostle saith, Vocati sumus in societatem Filij eius, We are called into the societie of Iesus? The Iesuites Generall made hereto no re­plication. Now my desire is, you would supply what was wanting in the Generall of the Iesuites: for me thinkes the Popes answer doth convince the Iesuites to bee as faultie in raking vpon them in spe­ciall to be of the society of Iesus, as if they had taken vpon them to be named Iesuites of Iesus. Which was held altogether vnlawfull in former, as well as in these later times. For, nuns dicimur Christiani à Chri­sto, & in Paradiso appellabimur Iesuani à Iesu: We are here on earth called Christians of Christ, whereas in heaven we shall be called Iesuites of Iesus,In Mariali part. 7. ser. 5. de parturit. Maria, part. 4. fol. 25. saith [Page 86] Bernardinus de Busti. And, Ratio quare dicimur Christi­ani à Christo, & non à Iesu Iesuani, est, quia rem signa­tam hoc nomine Christus, scilicet vnctionem, nobis com­municavit, sed rem signatam nomine Iesu, non commu­nicavit nobis, Interpretatur enim Salvator, cuius effectus viz. salvare, ipsi soli convenit. Ipse enim vt dicitur in E­vangelio, Salvum faciet populum suum, &c, ac si diceret, ipse solus & non alius: The reason why (here) we are called Christians of Christ, and not Iesuites of Ie­sus, is this, saithConstit. Pr [...]vin. l. 1. tit. de con­suetudine▪ Huius autem. Lindwood: Christ hath communi­cated to vs what is signified by his name Christ, viz. vnction, but hee hath not communicated vnto vs what is signified by his name Iesus: for Iesus signi­fieth a Saviour; and it is his propertie to saue, and no mans else, as the Scripture witnesseth.

98 It is written,Amauld in his Pleadings a­gainst the Iesu­ites, & Azor. in­stit. moral. part. 1. lib. 12. cap. 21. that the whole Order of your Humble Friers were put downe in an instant by Pi [...]s 5. Anno 1570. for that some of them would haue murthered Cardinall Borrhomaens. See Sedulius cōment. in vitam S. Francis. cap. 3 nu. 8. Aud all the Frier Minorites were banished out of Apulia by Fredericke 2. for that they perswaded the people to put in exe­cution the Popes commandement.A [...]or. lib. cit. cap. 5. And the whole Order of the Templaries, for suspition of impietie, were spoiled of all they had by Clement 5. approoue­ment. Now I would know, if you and your fellowes had bin so served for your Powder-plot, what reason you could haue rendered against such procceeding with you; seeing it is an old said saw, Pares culpa, pares poena, They who sin alike, ought to be punished alike.

99 Our noble King reports, that his Mother sent word to the Arch-bishop who did baptize him,Premonition to all Christian Monarchs. p. 33 to forbeare to vse spittle in his baptisme: For she would not haue a pockie Priest to spit in her childs mouth. [Page 87] Your Cardinall Bellarm. Apolog. pro Resp. sua ad lib. Iacobi magna Bratan­niae Regis, cap. 7. answers, Non est credibile eam caeremoniā à Catholica Regina fuisse prohibitam: It is not credible that the Queene his Maiesties Mother required him to forbeare that ceremonie. And his onely reason is this, Non est verum ea caeremonia sa­livam Presbyteri in os infantuli inspui, It is not true that the Priests spittle vsed in baptisme, is put into the childs mouth. Yet wee reade in Guide de mome Rocherij, Possevi [...] Appar. sacer. verbo Guido. who lived 250 yeares ago, that Sacerdos mittit digitum in aures eius [baptizandi] & ponit de salive in ore eius: & signat quòd baptizandus debet ha­bere aures apertas ad audien dū verba Dei & documenta fidei: Manipulus Cura­torum cap. 8. de annexis baptism. Impress. Lov [...]ij Anno 1485. postio salivae in ore signat, quòd debet esse promp­tus ad respondendum & loquendum de fide, quia loquutio fit mediante saliua: The Priest puts his finger into the eares of him who comes to bee baptized, and spittle into his mouth: the putting of his finger in­to the eares, signifies that the partie to be baptized should haue his eares alwayes open to heare the word of God; and the putting in of spittle into his mouth, signifies, that he should speake roundly and readily of faith, because spittle helpes speech. Now good Sir Priest tell mee, how your Cardinall can be cleanly excused for calling in question the truth of so great a Kings report, so well grounded, not onely on the certaintie of the fact▪ but also on the authoritie of their good Master of Ceremonies for the thing de iure.

100 Againe, our noble King writes,Premonition, &c supra citat. pag. 111. That the title of Cardinall, Priests and Deacons, is restrained onely to the Parish Priests and Deacons of Rome. And your Car­dinall Bellarmine answers,Apolog. supra citata, cap. 4. Non est verum, nomen Car­dinalis [Page 88] ademptum alijs & solis Romanis reservatum▪ nam vsque ad hanc diem Ecclesia Compostellana habe [...] suos Cardinales: That is not true which our King writes, for the Church at Compostella hath her Cardinalls to this day.De maiestate Ec­cles. militantis, lib. 1. part. 1. c. 5. Impress Venet. Anno 1602. Yet we reade in Mosco [...]i [...]s Vicar generall to the Archbishop of Bononia, that Pius 5. in suo diplomate, Anno 1568, penitus hoc nomen in omnibus alijs Ecclesiis praeterquam in Romana ex­tinxit, & folummodò Cardinalis nomen competere vo­luit Cardinalibus S. R. P. à Papacreatis: Pius 5. by his Bull bearing date 1568. cried downe the name Car­dinall in all other Churches but in Rome; decree­ing that such onely as are created by the Pope Car­dinalls of the Church of Rome, shall be called Car­dinalls. And doth not this argue your Cardinall an audacious Prelate, who seekes to outface at once two of his betters, a learned King in his owne book, and a late Pope in his owne Bull?

101 Cardinall Bellarmine affirmes,Praefat. in cont. 7. Nefac apud eos [Protestantes] quenquam creari Episcopum nisi vnius saltem vxoris virum: The Protestants hold it an hainous offence to make any man a Bishop, who is not at least the husband of one wife. Yea, hee af­firmes, that Nulli apudeos [Protestantes] continent: Lib. 2. de Mo­nach. cap. 9. No man (neither of the Clergie, nor of the Lai [...]ie) among Protestants liues continently, that is, accor­ding to his meaning, vnmarried. Yet to omit the sin­gle life of many Laiks,As Grindall, Whitgift, Ban­croft, and now B. Abbots all Archbishops with aboue 20. other Bishops vnmaried. it is well knowne that the more part of our Bishops since the reformed times, were and are vnmarried men. Deserues not your Cardinall, for these Cardinall lies, to bee rewarded with a whetstone?

[Page 89] 102 YouSee Bell. lib. 1. de Clericis c. 1 [...]. tell vs, That if the Priests of Moses law abstained from their wiues in their severall turnes, wherein they served at the Altar: (which you take as granted) much rather ought the Priests of the New Law, who are to serue at the Altar euery day, abstaine alwayes from wiues. But seeing the high Priest, who (doubtlesse) abstained not from his wife alwayes,Exod 30. 7, 8 served at the Altar daily; I would know how you can proue it to mee plainly, That the Priests of Moses Law in their severall turnes wherein they served at the Altar, abstained from their wiues. And ifLib. 1. adver. lo­vinian. Ierom be your best proofe; then, seeingIbid. he saith, That the Priests of Moses Law ab­stained from wine and strong drinke, as well as from their wiues; I would know, why your Priests should not abstaine alwayes from wine and strong drinke, as well as from wiues?

103 YouBell. lib. 1. de Cler. c. 21. tell vs, That every man hath the gift of Continency, who will. But seeing S. Paul witnes­seth, 1 Cor. 12. 11. That God distributeth to every man severally as he will (proper gifts) and1 Cor. 7. 7. accounts the gift of continency for a proper gift: and that our Saviour Matth. 19. 11, 12. speaking of Continency, affirmes, that all men are not capable of it: I would know how you can accord your doctrine with the Apo­stles, and with our Saviours. If you tell me,Conc. Trid Sess. 24. Can. 9. That Deus id rectè petentibus non deneget: God will not de­ny the gift therof to them who askeit of him aright: I desire to know why S. Paul; who (considering the times) was so desirous that men should liue vnmar­ried, did not rather perswade them vvho could not containe, rectè petore, to pray aright for the gift of it, [Page 90] then1 Cor. 7. 9. to marry: and vvhether you thinke that e­very man may obtaine the other proper gifts, such as that of prophesie, and of speaking strange languages, and of healing: if he will, and doe rectè petere.

104 You all affirme, That all the Apostles were con­tinent from their wiues, after they followed Christ; and wee denie it. Now thus Largue for vs, and against you: Saint Peter begat of his wife, after he followed Christ, a daughter called Petronilla. Ergo all the A­postles were not continent from their wiues, after they followed Christ.Alfonsus▪ Ville­gas in the life of Petronilla, May 31. transla­ted out of Spa­nish into En­glish, and print­ed 1610. The Antecedent of which Argument, is proved thus: Saint Peter had a daugh­ter called Petronilla, borne in lawfull matrimonie, who was so faire and beautifull, that Count Flaccus a man of great account in Rome, and of an high li­nage, doted on her, Anno Christi 98. which was a­bout 68 yeares after Peter began to follow Christ. For he began to follow Christ An. 30. Ergo S. Peter had a daughter called Petronilla, begotten by him of his wife after hee followed Christ. The conse­quence of which argument is proved thus: Petro­nilla in the 98 yeare of Christ, could not be so faire and beautifull, that a man of honour and worth could do [...]e on her, vnlesse she was begotten by her father of his wife after his Apostleship. For in that yeare, viz. 98. if she had been begotten by her father before his Apostleship, she had beene 68. yeares old, past fairenesse, past beautie. Ergo Saint Peter had a daughter called Petronilla, begotten of his wife after he followed Christ. Answer Priest, and denie not the Legends of thy Church, and I will burne all my bookes but my Bible.

[Page 91] 105 You all affirme,Rhem. Annot. in Tit. 1. 6. That if the studious Reader peruse all antiquitie, hee shall finde all not able Bishops and Priests of Gods Church to haue beene single, or con­tinent from their wiues, if they were married before they came to the Clergie. And we denie it. Now thus I ar­gue for vs, and against you, in this. If by antiquitie it appeare, that some notable Bishop had two sons by his wife; to the elder of which hee spake thus a little before his death:

The yeares of thine age are not so many as the yeares of my Priesthood, &c. Then the studious Reader perusing antiquitie, may finde, that all no­table Bishops lived not continent from their wiues, whom they had married before they came to the Clergie. For how could a notable Bishop haue the elder of his two sonnes by his wife, of fewer yeares then he had bin in priesthood, vnlesse he begat him and his younger brother after hee was in the Cler­gie? But the Antecedent is true. Ergo the conse­quent. That the Antecedent is true, is proved by this, That in antiquitie we finde Gregory Nazianzen and Caesarius were brethren, sonnes of one Gregorie, a notable Bishop, by his wife Nonna; and that Gre­gory Nazianzen was the elder, to whom his father Gregory said as is abouesaid.

106Rhem. Annot in Math. 3. 14. & 1 Tim. 3. 2. [...] Tit. 1. 6. You all affirm, It was never lawfull in Gods Church to marry after holy Orders and that there [Page 92] is not one Authenticall example thereof in the vvorld. And vve deny it. Novv thus I argue for vs, and against you, in this: If it vvere the custome of the Greeke Church in old time to suffer their Priests, and Deacons, and Subdeacons to marry, then once it vvas lavvfull in Gods Church to marry after holy Orders: and (doubtlesse) once there vvere many Authenticall examples thereof in the vvorld. But it vvas the custome of the Greeke Church in old time, to suffer their Priests, and Deacons, and Subdeacons to marry. Wherefore it vvas once lavv­full in Gods Church to marry after holy Orders, &c.

That it was the custome of the Greeke Church in old time, to suffer their Deacons and Subdeacons to marrie, it is so apparant by the 10 Canon of the Councell kept at Ancyra, that yourDe Iustitia & iure l. 7 Qu est. 6. Ar [...]. [...]. pa 728. Soto confes­seth, Negart non posse, it cannot be denyed. That it was the custome of the Greeke Church in old time to marrie, it is so apparant byDist. 31, c. Ali­ [...]er. these words of one of your Popes called Steuen.

Aliter se orientatium traditio habet Ecclesiarum:-ali­ter huius Sanct [...] Roman [...] Ecclesiae: Nam carum Sacer­dotes, Diaconi, [...]t Subdiaeoni in matrimonio copulantur: istius autem Ecclesiae nullas Sacerdotum licentiam habet con [...]ugium sortiendi: The tradition of the Greeke Church is different from the tradition of the Rom. Church: for, their Priests and Deacons, and Subdea­cons may marry: whereas no priest in the Romish Church is permitted to marry. That1, 2 q. primi Quòdlibera teste Scto loco oitato. Caietan one of your Cardinalls, audenter ait, qu [...]d etiam post sus­ceptos ordines quondam [...]sacerdotibus liouit matrimonio copulari: confidently affirmes, That in old time e­ven [Page 93] priests might marry after their Ordination Yet if you, Sir Priest, know better then Soto, and Caietan, to [...]lude their proofes; speake out that the world may take notice of your wit. But take heed of the In Dist. 31. [...] Aliter. Glosses answer, though it be approoved by Car­dinall Confess Petri­kuvia cap. 56. Hosius: expound not In matrimonio copulan­tur, i. copula vtuntur: as though Stephen had meant no more then that the Clergie in Graecia had lived after their Ordination with their wiues whom they had married before their Ordination: for, which is observed by one of yourGreg. de Valen­tia. lib. de Cali­baiu, cap. 4. Grande Iesuites: I [...]a interpretatio Glossa non satis videtur Textui con [...]enta­nea: nam vt patet ex Antithesi; quam ibi facit Stepha­ [...]us proeodem ille a [...]epit Matrimonia copul ari et fontiri coniugi [...]m. As sorti [...] coniugi [...], inire m [...]trimonium est. Ergo et matrimento [...] That exposition seemes not sutable to the [...] by the oppositi­on in Stephene speech it is evident Stephen meant the selfe same thing by in [...]: & by, sor­tiri coniugtū. But by sortiri coniugin̄ [...] he meant to mar­ry. Wherefore by, In matrimonio [...], he meant, to marry. Besides, the Glosses exposition giues a dead­ly blow to your former asse [...]tion: viz. That all no­table Bishops and Priests lived continent from their wiues whom they had married before they came to the Clergie; for if in matrimonia copulari, signifie copu­late viūtur; they lived not continēt from their wiues

107 You haue set vs out o [...] divers times, divers Indices lib. pro­hibiterum. Indices or forbidden bookes, of which I haue seene three, One made by the Inquisitors of Rome, and printed Anne 15 [...]9. by the commaundement of Paul 4. Another, made by the Deputies of the [Page 94] Councell of Trent, and printed Anno 1564. by the commandement of Pius 4. A third, enlarged by Sixtus quintus, and reviewed and printed An. 1594. by the commandement of Clemens the 8. In the first of these Editions, I found forbidden,Litera [...]. Abdiae de vitis 12. Apost. Ibid. Itinerarium Petri per Clementem▪ Lit. O. Opus imperfectum in Mattheum. Lit. N. Nicolas Cabasila. Lit A. Almaricus, Lit G. G [...]lielmus de sancto Amore, Lit. 1. Iacobus Alman consra Thomam de Vio, by whom is meant Cardinall Caietan; andIbid. Ioh. Casaepoemata. But I can­not finde any of them either in the second or third Editions. Againe, in the first Edition of these In­dices, I found Desiderius Lit. D. Erasmus Roterodamus p [...]n­ced in the ranke of writers, quorum libri & scrip [...] [...]mnia prohibentur, whose bookes and writings (of what argument [...] Religion or humanitie) are absolutely forbidden. And I found in the same ranke forbidden,Litera N. Nilus Thessalonicensis, Ibid. Nicola [...] Clemangis, Lit. B. Beatus Rhenanus, andLit. V. Vearious Zasius. Yet in the two latter Editions of the Indices, I found all these removed out of the first ranke into the se­cond, which are not so severely censured as those in the first. And in the last of Clemens 8. I found a Lit B. Append. Catechisme of Charanza Archbishop of Toledo for­bidden, which wasHistory of the Con [...]cel of Trem, l. 8. pag. 750. approued by the Deputies of the Councell of Trent, vpon perusall and relation made, that nothing worthy of censure was found in it. Now I desire to know the reason of all this shuffling; why Abdias, [...]tinerarium Petri, Opus imper­fectum, Cabasila, Almaricus, Gulielmus de S. Amore, Alman against Caietan, and Cas [...] poemata, which were forbidden in the first Edition, are left out in [Page 95] the later Editions; seeing the leaving of them out argues allowance of them. And, vpon what consi­deration all Erasmus workes were forbidden, seeing Versio novi Testam. some of them were approoved by the Bull of Leo 10?r Pr [...]fix. version [...] novi Test. per Erasm. And why Nilus, Clemingis, Rhenanus, Zazius, and Erasnius, were removed out of a worse ranke into a better;s Ioh. Casa Areh. Benerens▪ in tota venetorum diti­one Pauli Papit I [...]gatus, &c. Vergerius annot. in Indicem Rom. impress. 1599. seeing that argues great diversitie of iudge­ment in Popes? And by what authoritie Charanz [...]es Catechisme is forbidden, which was approoved by the Councell of Trent? I hope your later Popes will not disanull what the Councell of Trent esta­blished: and I hope they dare not iustifie the books cried downe by Panlus quartus, especially Iohannis Casa poemata, which were written in commenda­tion of the sinne of Sodomie, though the writer was Archbishop of Beneventum and the Popes Legat throughout the whole estate of Venice; nor yet Ab­dias, whose liues of the Apostles, fabulis similiores sunt, quàm verae narrationi, are more like to tales of Robin Hood, then to truth, inDe [...] script. Ec­clesiasti [...]u, verbo Abdias [...]abilo­nius. Bellarmines opinion.

107 As you haue [...]et vs out divers Indices of for­bidden bookes; so you haue set vs out diversIndices librorū expurgandorum. Indices of books which stand in need of purgations, & must be purged before they can be vsed: of which I haue seene foure: the Belgicke, published byAnno 15 [...]6. after the origi­nall thereof p [...]inted by Plautin, anno 1571. Iunius: the Spanish, byAnno 1584. at Mudil. in Spaine. Quiroga: the Neopolitan, byAnno 1588▪ at Venice. Gregory Capuccinus: the Romine, byAnno 1607. at Rome. Fr. Ioan. Maria, Master of the Popes Pallaces. In one or two of these purga­tory Indices, order is taken that these and such like propositions shall bee razed out of the Indices and margents of S. Austin, S. Ierom, S. Hilarie, S. Chryso­s [...]ome, and Epiphanius, viz. Ex quibusdem Ind [...]bus Frobe­ni [...]nis in opera Aug. desendae sunt subie [...]ae propositiones Quiroga. lib. ci­tat fol. b. Index Belgicus [...]ol. 8. &c. Eucharistiam non esse [Page 96] sacrificium, sed sacrificij memoriam: The Eucharist is not a sacrifice, but a commemoration of a sacrifice. fides sola iustificat: Faith onely iustifies. Imaginum vsus prohibitus: The vse of Images is forbidden. Machabaeorum liber Apocryphus: The booke of Ma­chabees is Apocryphal. Matrimonium omnibus con­cessum qui continere non volunt: Mariage is free for all who will not liue vnmaried. Peccata venialia dam­nant: Veniall sinnes are damnable. Sanctorum in­vocationem praeuenit Iohannes: Saint Iohn prevented invocation of Saints.Ex Indicibus in opera Hieron. delenda subiecta pnopositiones Qu [...]oga. fol. 106. Adorare statuas vel imagine [...] [...]ultores Dei non debent: Religious persons should not adore statues or images. Fides sola iustificat: Faith onely iustifies. Opera non iustificant: Workes doe not iustifie. Opera si iustificant, Christus gratis mortuus est: If works iustifie, Christ dyed causlesly. Apostoli omnes aequales: All the Apostles were e­quals. Opera omnia commixta sunt alique errore: Our best actions haue some want. Oratio pro viuis valet, non pro mortuis: Prayer profits liuing men, not dead men.In Indice Hila­rij deleantur se­quentia. Quiro [...] ga, fol. 110. Alients meritis & operibus nemo iuvatur: No man is better for other mens merits and works. Meritum hominis nullum: Man hath no merits. Non ex meritis salus: Salvation comes not by merits.Ex Indice in Chrysostomum delend [...] subiect [...] propositiones, i­dem, fol. 138. A­postolorum doctrina facilis, Scripturae diuinae omnibus volentibus peruiae & faciles: The holy Scriptures are plaine and easie for every man. Confitenda Deo peccata, non homini: Confession is to be made to God, and not to man. A Deo solo omnia petenda: We must pray for all things to God onely. Ecclesia non super hominem, sed super fidem adificata: The Church is built not on Peter, but on Peters faith. Fide sol [...] [Page 97] iustificari: Faith onely iustifies. Coram Imaginibus procumbere quanta stupiditas: It is a great foolerie to kneele before Images. Iustus nec in operibus confi­dat, quantumcunque bonis: Let not a good man trust in his goodnesse, be he never so good. Mandatis Dei addere, diaboli est consuetudo: It is the divels practise to adde vnto Gods commandements. Martyres co­lere Pseudo-Christianos: False Christians worshippe Martyrs. Prophet as omnes vxores habuisse: All the Prophets had wiues. Punire pios post mortem impos­sibile: It is impossible that godly men after their death should goe to Purgatorie. Sacerdotes etiam Principibus iure divino subditi: Bishops are subiect to Princes by Gods law. Sine Scriptura divina nihil asserendum: Nothing is to be taught without war­rant of holy Scripture. Scripturarum lectio omnibus necessaria: It is necessarie all men should reade the Scripture. Scriptur as legere, omnibus, etiam mundanis, praeceptum: Every man, even lay-men are bound by commandement to reade the Scriptures.Ex anni [...]at. in Epiphan. delean­tur scquentia. Quiroga fol. 66. Crea­turam non adorari: Creatures are not to bee wor­shipped. Mortuis vivorum preces non prodesse: The prayers of the living doe not helpe the dead.Note: [...] See Quiroga, fol. 7. et Ind. im­press. Kom. 1607. fol. 47. but espe­cially Capu [...]ciuis fo. 167. Imagi­nes damnatae: Images are condemned. Sanctinon a­dorandi: Saints are not to be adored. Yea, in these Indices, order is taken, that these and such like pro­positions shall be razed out of the Indices and mar­gents of certaine Bibles: viz. 1.Levit. 21. 5. Sacerdos n [...]n redat barbam: Let not a priest shaue his beard.21. 13 Sacerdos virginem ducat v [...]orem: Let a priest marry a virgin. 25. 18. Praecepta Dei cust [...]dienda: Gods precepts are to bee kept.Exod. 20. 4. Sculptilia prohibet fieri: Hee forbids the ma­king [Page 98] of graven things.Deut 4. 2. Verbo Dei nihil addendum aut detrahendum: Nothing is to be added or detra­cted from Gods word.1 Cor. 10. 14 Idololatria fugienda: Ido­latry is to be avoyded.1 Sam. 7. 3. & Math. 4. 10. Illi soli seruiendum: Him only shalt thou serue.Deu. 12. 8. 32 Faciendum quod Deus prae­cipit, non quod nobis rectum videtur: We must doe what God commands vs, and not what seems good in our owne eyes.Psal. 27. 1. & 61. 3. Salus et spes nostra Deus: God is our salvation and our hope.Psal. 62. 8. In Deo spes ponenda: Our trust is to be reposed in God.Psal. 96. 9. Adorandus Deus: God is to be worshipped.Psal. 119. 18 Optat doceri a Deo: He wisheth that he might be taught of God. Rom. 3. 4. Omnis homo mendax: Every man is a lyer.1 Cor. 1. 30 Christus iusticia nostra: Christ is our righteousnesse. Exod 15. 2. Deus sortitudo nostra: God is our strength.Eccle. 7. 22. Om­nes peccatores: All men are sinners.Acts 17. 24 Non in manu­factis templis habitat Deus: God dwelleth not in tem­ples made with hands.Ier. 17. Maledicti confidentes in homine: Cursed are they who put their trust in men. Habak. 2. Iustus ex fide viuit: The iust man liues by faith. Mat. 23. 10. Doctor Ecclesiae Christus: Christ is the master of his Church.Math. 17. 5. Christus dilectus audiendus: Christ the vvelbeloued is to be heard.Mat. 19. 17. Mandata Dei ob­seruanda: The commandements of God are to bee kept.Luke 8. 48. Fides saluat: Faith saues.Act. 20. 34. & 1 Cor. 4 12 Laborat ma­nibus Paulus: Paul vvrought vvith his ovvne hands. 1 Tim. 1. 9. Lex non iuste, sed impio data est: The law is not given to the righteous man, but to the vngodly. Deut. 16. 19. Respectus personarum non habendus: There ought no respect of persons to be had.Heb. 9. Christus pro no­bis mortuus: Christ dyed for vs.Apoc. 19. 10. &c. 22. 9. Angelus non vult adorari: The Angell would not be adored.Ioh. 11. 26. Cre­dens [Page 99] Christ [...], non morietur in aeternum: He that belee­veth in Christ, shall never die.Act. 15. 9. Fide purificantur corda: Hearts are purified by faith.Eph. 2. 8. Gratiâ Christi salvamur: We are saved by the grace of Christ.Rom. 11. 6. Gratiâ Christi salvamur, non operibus, alioquin gra­tia non est gratia: Wee are saved by the grace of Christ, and not by works, else grace were no grace. Mat. 15. 9. Hominum mandata docens, frustrà Deum colit: In vaine they worship God, who teach for doctrine mens precepts.1 Cor. 7. 1, 2 Homini bonum mulierem non tan­gere; propter fornicationem tamen habeat vnusquisque vxorem suam: It is good for a man not to touch a woman; but for avoiding of fornication, let every man haue his owne wife.2 Sam. 22. 7 In infirmitatibus inuo­cantibus Deum salus: There is a helpe for them who pray to God in the time of trouble.2 The. 3. 10 Qui non la­borat, non manducet: He that will not labour, let him not eate.1 Cor. 10. 25 Manducet Christianus quicquid vendi solet in macello: Let a Christian eate whatsoever comes into the shambles to be be sold.Rom. 9. 13. Miseranti Deo tribuenda salus: Our salvation is to be ascribed vnto Gods mercy.Phil. 2. 13. Operatur in nobis Deus & vel. le & perficere: God works in vs both the will and the deed.Prov. 16. 6. Misericordiâ purgantur peccata: By mercie iniquities are forgiuen.Ioh. 14. 13. Petentes in no­mine Christi obtinemus: We obtaine what we aske in Christs name.Heb. 1. 3. Purgatio peccatorum nostrorum facta per Christum: The purging of our sinnes is wrought by Christ. Though these bee in sense and meaning in the currant of the text it selfe, and most of them formally, even in so many words, (as appeareth by the marginall quotations) yet by [Page 100] commandement of your Church, they are to bee blotted out of the Indices and Margents of such Bi­bles as you allow men to keepe. Now I desire to know, what greater harme these propositions set downe in the Margent and Indices of your Bibles are like to worke, then the same which are read in the currant of the Text? And why, if you feare any danger by them, you purge not the Text from them, as well as the Margent and the Indices? And I desire to bee satisfied in like manner, what greater mischiefe might happen by suffering the propo­sitions found in the Indices and Margents of the Fa­thers, then by the matter in the currant of the Text, whereunto they haue reference? And why, if any mischiefe be feared, the Text of the Fathers is not purged, as well as the Margents and Indices?

108 There was printed at Bononia in Italy, Anno 1590. a booke intitled, Liber conformitatum vita B. ac Seraphici patris Francisci, written by one Bartholo­mew Pisanus, and published by one Ieremy Buc­ [...]hius, of which booke it is affirmed in the Title page, that it is liber aureus, a golden booke. In this golden booke so lately set out, I reade, thatCopia Litera a Pisano gratiali Capitulo directae ad initium lib. Conformitat. Christus ipsum Patrem Franciscum sibi per omnia similem reddi­dit et conformem: Christ made Frier Francis like and conformable to himselfe in all respects: and that Lib. 3. confor­mitat. 31. fol. 303. col. 3. & fol. 306. col. 4. In monte Alverna, Franciscus cum Deo & Domino Iesu Christo vnius spiritus efficitur: In the mount of Alverna, Frier Francis was made one spirit with God the Father and his Sonne Christ Iesus. And, that Frier Francis said the words of Christ,Math. 25. 40. Quod vni ex minoribus meis fecistis, mihi fecistis: That which [Page 101] you haue done to one of these my little ones, you haue done vnto me; were spoken by Christ,ad liter [...]. li­terally, andspecialiter. particularly of his Frier Minorites. And thatLib. 3. confor­mitat. 31. fol. 300. col. 2. B. Franciscus titulatus fuit titulo Iesus Nazare­ [...]us Rex Iudaeorum: Frier Francis had the tittle of Ie­sus of Nazareth king of the Iewes given him. And thatLib. 1. fruct. 1. fol. 13. col. 2. Nemo fuit minister & servus Christi vt Fran­ciscus, & ipsius perfectus imitator: Christ had neuer such a servant as Frier Francis; there was never any man who imitated Christ in so perfect manner as Frier Francis. Lib. 1 fruct. 9. fol. 112. col. 4. Similis B. Francisco & suo Ordini non est inventus, qui servauit ad literam legem Excelsi: There was never such a person heard of as S. Francis and his order, who kept Gods law literally.Lib. 2. confor­mit. 17. fol. 228. col. 1. et confor­mit. 25. fol. 272. col. 2. B. Fran­ciscus totum Evangelium ad literam obseruauit: Saint Francis kept the Gospel literally. Nec apicem vel vni­cum transgreditur, nec iota: He brake not a tittle of it, nor a iote. These fooleries and blasphemies are in that booke, and no dele set vpon them. Yea though it was wont to be held an heresie to say, Director. Inqui­sit. part. 2. q. 8. teste Capuc [...]in [...] in E [...]chiria. Ec­cles. fol. 236. Quod B. Franciscus est ille Angelus, de quo dicitur in Apocalypsi, Vidi alterum Angelum habentem signum Dei viui: That S. Francis was that Angell, of whom it is written in the Revelation, I saw another Angell which had the seale of the liuing God: yet so much is written in this booke in these words,Lib 3. confor­mit. 31 fol. 300. col 4. et fol. 301. col. 1. Quòd pro­phetia Apoc. 7. fuerit ad literam de B. Francisco, diui­nitùs Domino Bonauenturae Cardinali fuit ostensum; and no dele set vpon them. Though it was wont to be held an heresie, at least an error, to say,C [...]pueci [...]s lib. citato. Quòd B. Franciscus semel in anno descendit ad Purgatorium, & extraxit iude anima [...] illorum qui in hac vita fuerunt de [Page 102] Ordine suo, seu de Ordinibus per eum institutis, & du­cit ad paradisum: That S. Francis went once a yeare downe to Purgatorie, and brought thence all the soules of them which in this world were of his Or­der, or any other Order instituted by him, and car­ried them to heaven with him: yet so much is writ­ten in this booke, in these words, wherein Christ is brought in speaking to Frier Francis thus;Lib. 3. conform. 31 fol. 306. col. 2 Sicut ego in die obitus mei ad Limbum accessi, & meritis ac virtute stigmatum passionis meae, omnes animas quas inveni extraxi, sic volo quòd & tu, vt sis mihi confor­mis in morte, sicut es in vita, in die Natalitij tui vadas quolibet anno ad Purgatorium, & omnes animas trium Ordinum, scilicet, Minorum, sororum S. Clarae, & Con­tinentium 3 Ordinis quos ibidem inveneris, in virtute & efficacia tuorum stigmatum eruas, & ad gloriam Pa­radisi perducas; and no dele set vpon them. That it was wont to be held an heresie to say,Capuc. lib. cit. Quòd nul­lus potest damnari qui deferat habitum B. Francisci: No man could be damned who wore the habit of Saint Francis: yet it is written in this booke, that Christ revealed it to Frier Francis; Lib. 1. fruct. 9. fol. 130. col. 4. Quòd nullus qui morere­tur in habitu eius esset damnatus; & no dele is set vpon it. Though it was wont to be held an error,Caput. lib. cit. Quòd Ordo B. Francisci in perpetuum durabit; Though Saint Francis Order should continue till doomes day: yet Agnoscente Se­dulio lib. 2. Apo­log. pro S. Franc. cap. 10. p [...]. 114. that is in this booke, and no dele set vpon it.

In other of your bookes we reade, that the virgine Mary promised a yong man mariage, saying,Casarius dial. 7 de S. Maria, cap. 33. Discip. de mi­rat. B. Virg. Exempl. 27. Ego ero vxor tua, accede ad me & da mihi osculum; & coe­git eum: I will be thy wife, come and kisse me; and shee compelled him to kisse her. And afterwards, [Page 103] when the youth was ready to take horse, shee held his stirrup, and bad him get vp. Wee reade,Caesar. dial. cit. cap. 51. Discip lib. cit. Exem. 59. that she came to another youth, who serued her very de­voutly, c [...]llum (que) brachijs suis stringens dedit illi oscu­lum, and halsing him about the necke kissed him. WeeCaesar. dial. cit. cap. 35. Discip. lib. Cit. Exem. 25. reade, that shee in an Oratory supplied perso­nally the place of one Betris an arrant whore, by the space of fifteene yeares together, vvhilest Betris the vvhore ranne vp and dovvne after a vvhoremaster Priest, so that no bodie knevv in all that time that Betris vvas missing. WeVincent. Spec. hist lib. 7. cap. 86 Discip. lib. citato. Exemp. 24. reade, that to saue the cre­dit of an Abbesse vvho vvas vvith child, she came vn­to her vvith tvvo Angels attending her, command­ing the Angels to play the Midvviues; & to carry the child in her name to a certaine Heremite, vvilling him to keepe it for her till it vvas seven yeares old. WeSee Fox Act. and Monum. in Edw. 4. ad Aun. 1484. pag. 667. Edit. 1610. reade, that she came to the Cell of one Alanus, and vvas so familiar vvith him, that shee not onely espoused him to her husband, but also kissed him, and opened to him her pappes, and povvred great plentie of her ovvne milke into his mouth. Wee In the life of S. Catharin, written in Ita­lian by D. Cate­ [...]inus Senensis, and translated into English by Iohn Fen priest printed Anno 1609. part. 2. cap. 16. reade, that S. Katherin intreated Christ to take a­vvay her heart, and to giue her a nevv heart: & that one day Christ came and opened her side sensibly vvith his hand, and tooke out her heart, and so vvent his vvay, leaving her indeede vvithout an heart; and that shee notvvithstanding being in prayer, lift vp her heart to God in prayer: and that as shee vvas go­ing homevvard, Christ met her vvith a heart in his hand, vvho opening her side, and putting the heart hee had in his hand into her bodie, said these words, Loe deare daughter, as I did the other day take away thy [Page 104] heart, so doe I now in stead of it giue thee my heart; and so closing vp the wound which was made in her bodie, went his way. WeeGold. Legend in the life of S. Dunstan. reade, that S. Dustan tooke the Divell by the nose with a paire of tongs of iron burning hote; orEnglish Mar­tyrolog. Sep. 7. printed Anno 1608. with a paire of pinsers by the vpper lip, and held him fast. WeeAntoni [...]. hist. part. 3. tit. 23. cap. 4. sect. 6. seu Canus loc. com. li [...]. 11. cap. 6. reade that S. Dominicke caused the Divell to hold him a candle so long, till the Divell burnt his fingers, and fell on roaring. WeDiscip. ser. 110. de Tempore. S. reade, that the divells for feare of holy water, ranne so fast out of a sicke mans cham­ber, that alter in alterum impingebat, one of them crowded another, and trode on their fellowes heeles for haste. WeeDiscip in Promptuar. Exempl. lit. E. exempl. 16. and Tractat. de horis Can [...]. cap. 25. reade, that S. Brice saw the Divell get a good knocke on his pate by the wall which was behind him, whilest for want of paper to write the Friers faults in, he laboured to stretch out a pa­per with his teeth, as shoo-makers doe their over-lea­thers: for the paper rending, the Divells head (ere the Divell was aware) flew backward, and hit vpon the wall. WePetr. de Natal. in Catal Sanct. lib. 6. cap. 20. reade, that S. Margret caught the Di­vell by the haire, and cast him to the ground vnder feete, and that she set her right foote vpon his neck, and kept him there as long as shee thought good. WeIdem lib. 3. cap. 131. reade, that S. Iuliana caught hold of the Divell, and bound his hands behind him, and whipt him with the chaine that was about him, and dragg'd him after her along a street, making him a laughing stocke to all the boyes in the towne, and at last cast him into a iakes. WeId. lib. 8. c. 70. reade, that one S. Niceta ser­ved the Divell much after the like manner, tying him vp in a dunghill. AndId lib. 8. [...]. 20. and golden Le­gend in the life of Lupe or Low. that one S. Lupus shut vp the Divell so close in a basen of water, that the [Page 105] Divell howled and brayed, but could not get out, till S. Lupus let him out. AndDiscip. de mirat. B Virg. Ex [...]m. 58 that S. Peter did driue away the Devils with a great key he had in his hand. WeGabr de Bara [...] ­le [...], feria S. Heb [...] 6. An [...] vit [...]s possint salvari. reade, that S. Zeno following a woman with a traine gowne, saw many divels lying and sleeping on the skirts of her gowne: and that as shee was passing over a dirtie channell, vpon holding vp of her skirts for feare of miring, the divels fell into the filthy channell; whereat other divels, who followed on foote, and S. Zeno, laughted heartily. We reade in your bookesGold. Legend in the life of S. Blase, and Leo­nard de Vtino, ser. 64 de S. Ca­tharina. Sexto. that God promised S. Blase, who­soever desired his helpe for the infirmitie of the throate, should be healed. AndGolden Le­gend in the life of S. Roche. that God promi­sed S. Roche, whosoever prayed in the name of Ie­sus to him, should be preserved from the pestilence. AndLeonard. de V­tino loco citato. Pet. de Natal. lib. 6. cap. 120. that God promised S. Margaret, whatsoever woman with childe prayed to her in time of her travell, should haue safe deliverance. AndPet. de Natal. lib. 12 cap. 111. that God promised S. Leonard, whosoever in prison de­sired his helpe, should be set at libertie. AndAntonin. h [...]st. part. 1, tit. 8. cap. 1. sect. 38. Pet. in Catal. lib. 10. cap. 105. that God promised S. Katherine, whosoever called vpon her in any necessitie, he should be heard. And that hee promised as much to those who called vponPet. in Catal. lib. 5. cap. 137. the 10000 Martyrs, vponIdem lib. 5. cap. 106. Onuphrius the Heremite, vponEngl. Festivall printed 1521. S Erasmus, vponPet. in Catal. lib. 10. cap. 16. S. Venerandus, vponIdem lib. 10. cap. 61. S. Venerand [...], vponIdem lib. 4. cap. 81. S. George, vponHorae B. Virg. ad vsum Sarum fol. 77. S. Christopher, vponLegend. [...] in vita [...]. S. Cadoc, vponGold. Legend in her life. S. Marth [...], vpon^b Nice [...]a, vpon^c S. Denis, &c. We reade in your bookes, that ^d Iudas the traitor flew his Father, and lay with his mother; and because the fiends might not drawe out his foule by his mouth, which had lately kissed Christs mouth, his belly burst, and then the fiends, [Page 106] tooke his soule, and carried it to Hell. WeEngl. Festivall in the life of S. Mathias. reade, that this Iudas hath certaine play dayes, in which he comes not in Hell;Gold Legend in the life of S. Brandon, & Pet in Catal. lib. 6. cap 117. as namely every Ladies day, & every Saturday afternoone till Evensong be done on Sunday. AndIbid. that some of the Angels which stood not in the truth, were never adiudged to Hell, but to sit as birds in a tree, and to sing Mat [...]ens and Evensong, and all such survice as Christian men vse to sing.Pet. in Catal. ib. 1 cap. 25. We reade, ^f that S. Barbara baptized her selfe in a well of water; and that flying from other fathers furie, shee had passage made her by God through a great rocke, which opening it selfe, received her in the foreside, and let her out on the further side: and that a Shepheard who discovered this Barbara vnto her father who pursued to kill her, was turned into a stone, and his flocke of sheepe either into stones, or into Locusts. We reade,Gold. Legend in his life. that S. Patrick caused a stolne sheepe to bleare in his belly who had stolne and eaten it: and that hee prevailed so farre with God, that no Irish-man should abide the comming of Antichrist. We reade,Discip. de mi­rac. B. Virg. Ex­empl 57. that a Souldier who had no other good propertie, but that hee said one Ave Mary in the morning, & another at night, was saved by the meanes of the Virgin Mary. We reade,Gold. Legend in his life. that S. Macarius is commended for that hee repented sixe moneths for killing of a flea.English Festi­vall, de S. Thom. Episc. Cant. That Thomas of Canterbury. is commended for wearing louzie breeches. That S. Francis is commendedAntonin. hist. part. 3. tit. 24. cap. 2. sect. 8. for gathering wormes out of the way, that they should not be troden on: and [...]isan conform. lib. 1 fruct. 10. Lib. 2. Confor. 13. fol 140. col. 1. for calling all manner of beasts, wolues, asses, &c. his brethren: andVide Canum loc. com. lib. 11. cap. 6. for taking lice off beggars, and putting them on himselfe. We [Page 107] reade,Engl. Mart [...] log. lanuar. 16. that S. Henry of of Denmark is commended for that when litle wormes crept out of an Vlcer in his knee, he tooke and put them in againe, saying, Goe into your inheritante where you haue bin nourished. AndSedul. lib. 3. Apolog. pro. S. Franc. cap. 2. nu. 2 p. 132. that Frier Ruffin was commended for wish­ing that he might stinke on his deathbed, and bee cast out without buriall, that the dogs might eate him. These and ten thousand such tales as these, which are partly ridiculous, partly blasphemous, many of them (in your owne opinions) false, are read in your Martyrologies, Legends, Service books, &c. Now that which I desire to know, is, why you haue not Indices to purge your Martyrologies, your Legends, your Festiuals, your Vincentius, your Anto­ninus, your Caesarius, your Discipulus, your Peters Catalogus Sanctorum, and such like, from these ri­diculous fooleries, and blasphemies, and falsities, as well as you haue to purge Bibles and other good writers, from much good matter contained in them?

110 YouCampian Rat. 5 brag much of the Fathers, as though they were all as wholly on your side, as any of your later Popes▪ and you invey much against vs, as con­temners of the Fathers. You would make the world beleeue, thatDouly in his Instruction of Christ Relig. Chap. 8. we despise all the Churches Doctors, and ancient Fathers: thatHils Quar­tern of Reasons Reason 10 we make no more account of the Fathers, longer then we can wrest them to serue our turne, then we doe of Bevis of Hampton nor Adam Bell. ThatSebast Plaskiues in profess. Cathol. Rat. 7. we make indeede no more account, of the holy Fa­thers, then we doe of the Turks Alcoran, or Es [...]ps Fables. ThatBristow mo­tiue 14. it is well knowne to such as heare our Sermons, [...]r be in place to heare vs talke boldly and familiarly to­gether [Page 108] among our selues, wee are not afraid plainely to confesse, that the Fathers were all Papists. Th [...] Answ to M. Charks preface pag. 30. though the ancient Fathers referred all their controversies to the triall of old Doctours who lived before the contro­versies began, Ibid. pag 23. and that you are willing to doe the same; yetIbid pag 30. wee doe flie the meanes of triall. Bishop in his 2. part against M. Perkins title of Repentance, pag. [...]14. Wee in no one point will bee tried by the iudgement and consent of antiquitie. But marke (Sir Priest) what I say; I am ofMedulla Patrū in Athanasio cap. 15. pag. 140. Scultetus mind, That that great light of Cam­bridge D. Whitakers spake nothing but the truth, when in his answer to Campian hee avouched, Patres in maximis iudicijs toti sunt nostri, in levioribus varij, in minutissimis vestri: The Fathers in the maine con­troversies are wholly ours; in the lesser, some ours, some yours; in some trifles yours. Yea I am of the same minde with that other great light of Oxford D. Rainolds, who in hisCap. 8. sect. 6. in fin [...]. Conference with your Hart, solemnly protested, that in his opinion, Not one of all the Fathers was a Papist. And if you dare put your selfe on the ancient Fathers (which you may not doe by your booke-learning, for it is the present Church, that is, your present Pope, and not the anci­ent Fathers, who by your booke learning is the sole Iudge of all controversies;) but if you dare put your selfe on the ancient Fathers to bee tried by them, for the discovering of your vanitie in bragging, and clearing of vs from your vniust calumniations, I will name you thirty severall points of doctrine, taught by you, denied by vs, for proofe of which, I am very confident you are not able to name one Fa­ther, no not one Father, who lived within a thousand years after Christ. And the doctrinall points I mean [Page 109] are these, 1 You teach, that the vulgar Latine is to be preferred before, at least equalled with the He­brew and the Greeke 2 That it is not meet and ex­pedient, especially at all times, that the Bible should be translated into the knowne languages of the com­mon people. 3 That the holy Scriptures, though truly & Catholikly translated, may not indifferently be read of all men, no not of any other then such as haue expresse licence thereunto. 4 That the holy Scripture, even where it seemes most plaine, is yet so hard and obscure, that it stands in need of a set Inter­preter, who may open vnto vs the meaning of it. 5 That it is lawfull to make an image of God the Fa­ther. 6 That Latria may be given to [...]mages. 7 That there are seven Sacraments, & neither mo nor fewer. 8 That the Communion cannot with any reason be called the Lords Supper. 9 That it is vnlawfull for the common people to communicate in both kinds. 10 That it is vnlawfull for the common people to receiue the Cōmunion with their hands. 11 That a woman may baptize. 12 That on a fasting day a man may eat at noon, yea at eleven or ten of the clock be­fore noone. 13 That on a fasting day▪ besides a noon dinner, a man may take his part of a good banquet at night; he may eate apples, peares, plums, raisins of the Sunne, figs, sweet-meat, and three or foure ounces of bread withall. 14 That all such are exempted from fastings as are vnder 21 yeares of age, and aboue 60; all that are sicke or sore; all women with child, all that giue su [...]e, all beggars that goe from doore to doore, all M [...]ons; [...]arriers, Wrights, Carters▪ Hus­bandmen, and (almost) all Handicrafts men. 15 That [Page 110] a Priest sinnes more grievously if he marrie, then if he play the fornicatour abroad, or keepe a whore at home. 16 That a man who hath vowed chastitie, is not guiltie of breaking his vow by whoring, but one­ly by marrying. 17 That a man may vow to go on pilgrimage to Ierusalem, without his wiues consent, and performe his vow. 18. That the name of Pope is to bee appropriate to the Bishop of Rome onely. 19 That the Bishop of Rome onely is by right to be called Vniversall. 20 That the Rome. Church is the Ladie of all Churches. 21 That the Church of Rome is the Mother of all Churches. 22 That the Church of Rome fundata est à solo Demino, was foun­ded by Christ onely. 23 That out of the Church of Rome there is no salvation. 24 That without your Popes leaue, no man may preach to the Hea­then. 25 That none may discutere de fide, determine a point of faith, but your Pope. 26▪ That the Prin­ces of the world must kisse your Popes feete, but no other Bishops. 27 That a notorious offender may be absolved from his fault, before any penance bee performed by him, or so much as enioyned on him. 28 That if a poore womans Hen be sicke or lost, she may procure a Masse to be said for her. 29 That the Popes or Bishops blessing will purge a man from ve­niall sinnes. 30 That Holy bread workes like effect. These points (I say) are taught by you. And yet for all your craking of the Fathers, you are not able to name the Father within a thousand yeares af­ter Christ, of whom you learned them, no not one of them: if you can, shew your skill; if you cannot, confesse your impudencie.

[Page 111] 11 [...] You [...]rag much of the vnity that is among you. You would make all the world beleeue, that Bellar. lib. 4. de N [...]tis Eccles. cap. 10. Nunc omnes Catholici toto orbe dispersi, de omnibus dogmatibus [...]idelidem sentiunt: All Catholickes dis­persed through out the whole world, are of one o­pinion in matters of faith. ThatHills Quar­tern of Reasons Reason 3. Whosoever they be, or in what place or region soever they remaine in all the world, if they bee Catholickes or Papists, they haue all one saith, one heart, and one soule. But if this be true, I de­sire to know how it came to passe, that Iacobus A [...] ­ [...]ain a Doctor of Paris writ against Cardinall Caie­ [...]an? why Soto the Spaniard writ against Ferus▪ and Medina a Spaniard in defence of Ferus against Soto Why Guli [...]mius Occham our countrey-man writ a­gainst Pope Iohn 22? Why Nicolas de Tadisco, best knowne by the name of Abbat Panermitan, writ a booke pro Concilio Basilien si, in defence of the Coun­cell at Basill. Why Sigebert a Monke of Gemble, writ one booke against an Epistle of Gregory 7. and ano­ther against an Epistle of Paschalis 2. Why Fisher B. of Rochester writ a booke against Iames Faber, and Marcus Grande vallis another: and why Iodochus Clychtove [...]s writ against Grande vallis; and Fisher a­gainst Clyctovens. Why Alexander Carerius an Italian writ a booke de potestate Ro. Pont. adversus impios po­liticos. meaning such as Bellarmine. Why Turrian writ against Pighius. Why Ecchius [...]alled upon Tau­lorul: Why Catharin writ against [...]. Why Soto writ against Catharin. WhyThe booke was printed at Rome 1593. fatente Passe vin [...] in apparat. sac. verb. Cornel Ian­s [...]n. Didicus Castillns writ against Iansenius. Why your Seminaries, writ so ma­ny bi [...]ing bookes against the Iesuites▪ and the Iesuites so many biting bookes against your Seminaries. Pro­ceeded [Page 112] these bookes from men of one faith, one heart, and one soule? Or will you deny that they who writ them were Catholicks? Or that the matters about which they contended were matters of faith, or bordering therevpon? The men run vnder the name of Catholickes in all your bookes. And if the poynts about which they contended doe not con­cerne faith, why are they so earnest in censuring one another? as for example, why doth Archbishop Catharin charge Cardinall Caietan with such opini­ons touching the Epistle to the Hebrewes,In his booke intitled Annota­ [...]iones f [...]atris Ambros. Catha­rini in exerpta quada. [...] de com­mentar. Cardin. Cai [...]tani dogm Impress. Paris. per Colin. 1535. pag. 3. qua pijs auribus horribilia, as are horrible to be heard; and with such opinions concerning the Sacraments, Pag. 154. qua nova & foeda, & [...]mnino Catholic i [...] auribus abso­ [...]a, nec ferenda, as are new and filthy, and not fit to be heard or tolerated by Catholicks: and with such opinions concerning the pluralitie of wines, as are Pag. 196. prophanissiun [...], most profane: and with one opinion touching mariage betweene persons of different Religion, which isPag. 225. implum & irrationab [...]e, both wicked and vnreasonable: and with another tou­ching the Resurrection, which isPag. 286. irrationabilis & contra Scripturam & in digna vs cadat in mentem Chri­stianam, an vnreasonable opinion, contrary to Scrip­ture, and vnworthy of any Christian: and with o­ther expositions of Scripture,Pag. 298. 299 Qua nouum & in­fandum dogma introducunt, & multa falsa & incredi­bilia: whereon followes one new and grand para­dox, besides many lesser falsities and incredul [...]ties. Yea, why doth Catharin charge Ca [...]an with words touching the Godhead of Christ, Pag. 104. quae [...]ani [...]elfe [...]orri­bilia & omnium sententiâ detestanda, which are appa­rently [Page 113] horrible, and by common consent to be de­tested? and with another opinion, of which he saith thus,Pag. 106. Hanc ego procul dubio vt haereticam & detesta­bilem toto spiritu pronuncio, I doe with open mouth proclaime that this opinion is hereticall and dete­stable.

Againe, if there bee such vnitie among you, as you brag of, why forbid youIudex. Clem. 8, litera A. Mas [...]as Commenta­ries vpon Iosua? Ibid. lit. D. Didacus Stella his Commentaries vpon Luke? Ibid. lit. 1. Ferus Commentaries vpon Mathew and Iohn? Ibid. lit. C. Claudus Espencaeus his Commentaries vpon Titus? Lit. 1. Iame [...] Faber his Commentaries vpon the Evangelists, and S. Pauls Epistles? Why forbid youLit. B. Charanza Archbishop of Toledo his Cate­chisme? Why forbid youLit. A. Catharinus his two que­stions de verbis quibus Christus sanctissimum Eucha­ristiae sacramentum confecit? Why forbid youLit. B. Bap­tista Cremensis workes? Why forbid youIbid. Beatus Rhenanus his Scholies vpon Tertullian; and his Epi­stle de primatu Petri? Why forbid youLit. O. Onus Eccle­siae? andLit. S. Stephen Gardiners booke, de vera obedien­tia? Why haue you purged alreadyConfer the Edition 1551. with the [...]diti­ons 1576. and 1586. & 1610. and the truth of this will ap­peare. Guitmundus de Sacramento, who lived ad an. 1070; andThis is con­fessed by Pos­sevin in App­rat. sac. verbo, Tho. Aquin. Tho. of A­quin his summe of Divinitie, who lived ad an. 1240; and See edit. Fran­cofurts 1581, & compared with that An 1502. Ioh. Petrus de Ferrarijs his practica, who lived ad an. 1414, and Bernardinus de Busti his Mariale, who liued in Sixtus 4. his dayes, about the yeare 1470? Why haue you purged already Cardinall Contarenus his works? and Sir Thomas Mores workes? and Vives his Commentaries vpon S. Austin de Civi­tate Dei? Why haue you given direction for the purging of Bertram de corpore & sanguine Domini, [Page 114] who lived about the yeare 870? And for the pur­ging of Antonius Rampegolis, or Rampelogis, Sixt. Senens. Bibl sanct. lib. 4. a great stickler in the Councell of Constance, An. 1414. a­gainst Iohn Huss? and for the purging of Antonius de Rosell [...]s, who lived ad Ann. 1467? and for the pur­ging of a speciall booke, intitled Ordo baptizandi, cum modo visitandi, printed at Venice, Ann. 157 [...]? In G [...]eg. Capuccin sol▪ 186. b. Qui roga Ind. Help. verbo. Ordo bap eizands, fol 249. this booke last mentioned, your Priests were en­ioyned to aske these two questions of him that was sicke, Credis non proprijs meritis, sed passionis Domini nostri Iesu Christi virtute & merito ad gloriam per­venire? Doest thou beleeue that thou shalt goe to heaven by the vertue and merit of Christs passion, aud not by thine owne merits? Credis quòd Domi­nus noster Iesus Christus pro nostra salute mortuus sit, & quòd ex proprijs meritis vel alio. modo nullus possit salvari, nisi in merito passionis ipsius? Doest thou be­leeue that our Lord Iesus Christ dyed for vs? and that no man can bee saved by his owne works, or by any other meanes then by the merit of his pas­sion? And vpon the sick mans answering, that he beleeved so, your Priests were enioyned to tell him further, Non [...]e it desperandum vel dubitandum de sa­lute illius, qui suprapositas petitiones corde crediderit, & ore confessus fuerit: There is no cause to despaire, no nor to doubt of his salvation, who beleeues with his heart and confesseth with his mouth the truth of the aboue named questions.Capuccinus & Quiroga locis citatis. Yet ^t by order from your Church, all this is to be blotted out.

Againe, if there be such vnitie among you, as you bragge of; how (I pray you) comes it to passe, thatlib. 1. de verbo Dei. cap. 10. Bellarmine holds, Tobith, Iudith, Wisdome, Ec­clesiasticus, [Page 115] the 1 and 2 of Maccabees, to be Canonicall Scripture? seeing Arias Montanus holds them to be Apocrypha, saying in the title page of his Interline­all Bible, printed by Plantin at Antwerp, Anno 1584. Huic Editioni accesserunt libri Gracè scripti, quo, Ec­clesia Orthodoxa Hebraeorum Canonem secuta, inter Apocryphos recenset: In this Edition haue you the bookes written in Greeke (meaning Tobith, Iudith, &c.) which the Catholicke Church following the Hebrew Cannon, reckons among the Apocrypha. How comes it to passe, thatEpist. ad Dorpiū pro Mor [...]ae Eras­ [...]. Sir Thomas More, Lib. 2. de verbo D [...]i. cap. 2. Bellarmine, and many others of you, denye that the Hebrew and the Greeke are wilfully corrupted ei­ther by Iewes or Hereticks; seeing ourPreface to the English Reader set before the Bible printed at Doway, Anno 1609. Dowists tell vs, that your vulgar Latin is more pure then the Hebrew or the Greeke those Editions being fouly corrupted by Iewes and Heretickes, since the Latin was truely translated out of them? How comes it to passe, that in Spayne it runnes for currant.Azor. institut. moral part. 1. lib. 2. cap. 13. pag. 104. That the Crosse of Christ is to be worshipped with Latria; and that yet in France that doctrine is not liked? How comes it to passe,Navarrus ad Capus. No [...] it. Notab. nu 84. de Iud. that at Rome no man dare teach, That a Councell is aboue the Pope; and that yet no man dare teach at Paris, that the Pope is aboue a Councell? How comes it to passe, that yourDia [...]ogue be­tween a [...]cular Priest and a lay Gen [...]leman, pag. 97. Iesuits in Scotland permitted the Catholicks there, to goe to Church with Protestants: and yet your Iesuites with vs in England, would not permit your Catholicks here to goe to Church with vs that are Protestants? Do not ^b some of you teach, That we are iustified by the righ­teousnesse of Christ inherent in vs, and not imputed to vs? and yet doe not others of you, as namely ^e Car­dinall [Page 116] Contarenus, andControv. 2. Albertus Pighius teach flat contrary, even that which we teach, viz. That we are iustified by Christs righteousnesse imputed to vs, not in­herent in vs? Do notRhem. in Rom. 3. 28. some of you teach, that we are not iustified by faith onely? and yet is it not confessed byAdver. haer. lib. 7. verbogra. haer. 3 Alfonsus de Castro, that Claudius Guillaua [...]us a learned Papist was of opinion, that wee are iustified by faith onely? Doe notRhem. in Rom. 8. 38. some of you teach, that no man can be sure of his salvation, without speciall revela­tion? and yet did not the sameComment. in 2 T [...]m. cap vlt. conciliatione 2. Claudius Guillandius maintaine the contrary, and Catharinus too, both in and after the Councell of Trent? Alfons. d Ca­stro lo [...]o supra ci­tato. Did not Michael Baius, who was one at the Councell of Trent, and Deane of the Vniversitie of Lovaine, and died in the yeare 1589. teach, Nullum est peccatum ex natura sua veniale, sed omne peccatum meretur poenam aeterna, There is no sinne which is veniall of its own nature, but every sinne deserues eternall death. And that, Omnia opera insidelium sunt peccata, & Philosophorum virtutes sunt vitia: All the actions of infidells are sinnes, and all the vertues of Philosophers, vices, And that, Liberum arbitrium sine gra [...]ae Dei adiu [...]o­rio, non nisi ad peccandum valet: Freewill without the helpe of Gods grace, can doe nothing but sinne. Pe­lagianus est error dicere, quòd liberum arbitrium valet, ad vllum peccatum vitanaum: It is a Pelagian error to say, that by the power of free-will, a man may a­void some sinne. Omne quod [...]git peccator, vel ser­vus peccati, peccatum est: All that is sinne which is done by a sinner, or by him that is servant to sinne. Ad rationem et definitionem peccati non pertinent vo­luntaria: It is not necessary that sinne should bee [Page 117] defined to bee a voluntary action. Prava desideria, quibus ratio non consentit, & qua homo invitus patitur, sunt prohibita praecepto, Non concupisces: Wicked lusts, whereunto reason giues no consent, and such as man falls into against his will, are forbidden by the commandement, Thou shalt not covet. Definitiv [...] haec sententia, Deum homini nihil impossibile praecepisse, falsò tribuitur Augustino, cùm Pelagij sit: This defin [...] ­tiue sentence, viz God commanded no man any impossible thing, is fa [...]sly fathered on S. Austin, for it was Pelagius, not S. Austins. Nemo praeter Christum est absque originali peccato, hinc beata Virgo mortua est propter peccatum ex Adam contractum omnes (que) eius af­flictiones in hac vita, sicut & aliorum iustorum, fuerunt vltiones peccati actualis vel originalis: No person be­sides Christ is exempt from originall sinne; the vir­gin Marie died by reason of originall sinne; and all the afflictions which she suffred in this li [...]e, befel her as then befell to other good men, viz. as punish­ments either of actuall or originall sinne. Satisfa­ctiones l [...]boriosae iustificatorum non valent expia [...]e de condigno poenam temporalem restantem post culpam con­donatam: The painefull satisfactorie workes of such as are iustified, doe not condignely satisfie for the temporall punishment remaining after the fault par­doned. Did not (I say) Michael Barus your Deane of Lovayne teach these doctrines, and aboue 70 more, much like vnto these, all which are condem­ned byThe Bulls are extant in Posse­vin. Apparat. fae­verbo. Michael Ba [...]us. Pius 5. and Gregory 13. as partly hereticall, partly erroneous, partly suspitious, partly temera­riou, partly scandalous, partly offensiue? And are you not ashamed to brag of your vnitie? Me thinkes [Page 118] your vnity is like that of the Madianites, who thrust every man his sword into the side of his fel­low.

112 You brag much of the commendation that S. Paul gaue vnto the Church of Rome in his Epistle to the Romanes, andRhem. Annot. before the Epi­stle to Roman. pag 38. say It is much to be noted. And is it not as much to be noted what commendations God by his Prophets gaue vnto Ierusalem, Theodoret hist lib. 9. cap. 9. the mo­ther of all other Churches? Is it not as much to be no­ted, how God by his prophets affirmed,2 Chron. 6. 6. that he chose Ierusalem that his name might be there, and 2 Chro. 7. 16 that for euer? How God by his prophets affirmed,Psal. 1, 214. that he meant to dwell there for euer, because he had a delight therein? 2 Chro. 7. 16. His eyes and his heart should be on Ierusalem, perpetually▪ Ierusalem should be calledZach. 8. 3. a Citiy of truth and the mountaine of the Lord of hoasts, the holy moun­taine. Doe not these commendations surpasse those which were given by Paul vnto the Church of Rome in his Epistle to the Romanes? And if the Iewes now, haue no occasion to bragge of the commendation given to the Church of Ierusalem of olde, why should you stand so much vpon it, that S. Paul in his time, gaue commedation to the Church of Rome in his time? May it not be, that asEsay 1. 21. Ierusalem, of a faithfull Citie became a harlot: so Rome, since S. Pauls time, of a virgin, is become a strumpet? Many virgine Churches [...]ost their virginitie soone, as you may see by Egesippus words recorded inHist. lib. 3. cap. 32. & lib. 4. cap. 22. Ruffino [...]terprete. Eusebius. Againe, was not the Church of Corinth as much commended, if not more, by S. Paul in his Epistle written to the Corinthians, as the Church of Rome in his Epistle to the Romanes? The1 Cor. 1. 5. 7. 8 Apostle writes [Page 119] of the Corinthians, that they were rich in Christ, in all kind of speech, and in all knowledge, that they were not destitute of any gift: affirming further, that our Lord Iesus Christ will confirme them to the end. Which he writ not of the Romanes. Of the Romanes con­tinuing in that fame and renown of faith, for which hee commends them, hee speakes nothing: and yet the Church of Corinth hath lost her maidenhead; & why not Rome? If the naturall branches, the Iews, notwithstanding all their promises: and the bran­ches of the same Oliue-plant with the Romanes, I meane the Corinthians, notwithstanding all the commendations which S. Paul gaue them, bee cut off, be deceived: what reason haue you; who hold of Rome, to please your selues with conceits of I know not what drie Summers, because Saint Paul commended your predecessors?

113 You brag, that the faith which you professe at this day, is the same with that which the Apostle commended in the Romanes in his dayes; and yet though the Apostle in his Epistle to the Romanes, wherein he commends the Rom. faith, comprehends all kinde of doctrines, and handles them very fully and exactly, asPrafat. Epist. ad Rom. Theodoret witnesseth, and theAnnot. before the Epist [...]e to the Romanes, pag. 389. Rhemists confesse; hee speakes nothing therein of the Popes Monarchie, of his power to iudge and determine all causes of faith, of his calling of Councells, of his Presi­dentship in councels, of his right to ratifie their de­crees, to decide causes brought him by Appeales from all the coasts of the world: of censuring Kings, by depo­sing them; and their Kingdomes, by interdicting them: he saith nothing herein of his right to bind Bishops, [Page 120] Metropolitans and Patriarkes with an oath to bee his faithfull subiects: to giue Church-livings and Offices to whom he list: to break the bands of all Councels with dispensations. He saith nothing of the Masse, of the reall presence, of Transubstantiation. He saith nothing of the vowes of povertie, of obedience and chastitie. He saith nothing of Images, of the Crosse, of Pilgri­mages, of Iubiles, of Pardons, of Purgatorie, of pray­ing to the dead, or for the dead. Hee saith nothing (I say) no not a word, not so much as in shew, for the proofe of these, or any such doctrines as these, whereon yee stand most in these dayes: but on the contrary, in many places he speakes directly against many of your now-doctrines, against many of your present positions. As for example, whereas you both in books and windowes paint God the Father in the likenesse of an old man, andBellar. lib. 2. de Imag. cap. 8. defend it as lawfull: The Apostle in his Epistle to the Romanes teacheth, that it is vnlawfull,Ro. 1. 22, 23. calling them fooles, who turned the glorie of the incorruptible God, to the similitude of the image of a corruptible man. Secondly, whereasRhem. Annot. in Heb 11. 21 & in Apoc. 19. 10. you teach, that religious wor­ship is due to creatures, to Angells, to men, to Ima­ges, to Crucifixes, &c. The Apostle in this Epistle Rom 1. 24, 25 shewes how grievously they were punished by God, who worshipped and served the creature, for­saking the Creatour; implying therein, that it is not lawfull to giue religious worshippe vnto creatures. Thirdly, whereas youRhem. Annot. in la. 2. 21. maintaine, that the doctrine of faith onely iustifying, is an old heresie: the Apo­stle in this Epistle teacheth it for a Catholicke do­ctrine;Rom. 3. 28. for we conclude (saith he) that a man is iusti­fied [Page 121] by faith without the workes of the law; which is all one to say, a man is iustified by faith onely. Fourthly, whereasRhem. A [...]ot. in Rom. 5. 14. you teach, that the virgin Mary was free from originall sinne; the Apostle in Rom. 5. 12. this Epistle writes, that in Adam all men (and by consequent the virgin Mary) sinned; what exception haue wee but Christ? Fifthly, whereasRhem. Annot. in Rom. 1. 31. you teach, that some sinnes are veniall, that is, pardonable of their owne nature, and not worthy of damnation: the Apostle in this Epistle teacheth contrary,Rom. 6. 23. say­ing, The wages of sinne (meaning every sinne) is death. Sixthly, whereasRhem Annot. in Rom. 6. 23. you teach, that everlasting life is a stipend: the Apostle in this Epistle teacheth it is a gift, The gift of God is eternall life, Rom. 6. 23. saith the Apo­stle. Seventhly, whereasRhem. Annot in Rom. 1. 7, 8. you teach, that concu­piscence is no sinne; and besides,Non licet nobis it a loqui, &c. Posse [...]in. Appa­rat. sac. verbo: Patres antiqui. that we may not safely call it sinne: the Apostle in this Epistle,ldem ibid. by your owne mens confession,Rom 6. 12. calls it sinne. Eightly, whereasCensura Cole [...]. dial. 3. you account it heresie to teach, that a iu­stified man cannot keepe the whole Law: the Apo­stle in this Epistle stands guiltie of this heresie, for speaking in the person of a iustified man, To will is present with me, Rom. 7. 18, 19. saith he, but I finde no meanes to performe that which is good: for I doe not the good thing which I would, but the evill which I would not, that doe I. Ninthly, whereasRhem. Annot. in Heb. 13. 16. & 1 Cor. 3. 8. you teach, that good workes be meritorious, even so meritorious, that the ioyes of heaven are a thing equally and iustly answering to the time and weight of our workes: the Apostle in this Epistle teacheth,Rom. 8. 18. that the afflictions of this present time are not worthy of the glory which shall bee shewed vnto v [...]. Tenthly, whereasRhem Annot. in 1 Cor. 9. 27. you crie out [Page 122] against the certaintie of faith, calling it an vnhap­pie securitie, presumption, and a faithlesse perswa­sion: the Apostle inRom. 4. 20. this Epistle commends the faith that is free from doubting,Rom. 8. 38, 39 professing that he was assured, Neither life, nor death, nor any creature, was able to separate him from the loue of God which is in Christ Iesus our Lord. Eleventhly, whereasAntonin. sum. Theol. part. 3 tit. 13. cap. 6 sect. 16. you teach, that Christ is vpon every of your Altars: the Apostle inRom. 8. 34. this Epistle teacheth, that since his ri­sing he is at the right hand of God. Twelfthly, wher­as Rhem an Act 10. 2. you teach, that workes done before iustifica­tion, deserue of congruitie at Gods hands the grace of iustification: the Apostle in this Epistle teach­eth flat contrary,Rom. 8. 7, 8. saying, The wisdome of the flesh, (that is, a man vniustified) cannot please God. Thir­teenthly, whereasExtra de maio­rit. et [...]bid. v­nam sanctam. you teach, that every creature must be subiect to the Pope, & that the Pope is sub­iect to none: the Apostle in this EpistleRom. 13. exhorteth euery creature to be subiect to the higher powers, mean­ing by the higher powers (as theAgnoscente Bellar. lib. 3. de. Lai [...], cap. 3. circumstances shew) the civill Magistrates, and not the Pope. Four­teenthly, whereas youBonisac. 8. in c. quanquam de [...]ersibus in b. teach, that the Clergie is and ought to bee free from whatsoever impositions of the civill Magistrate, and that by the lawes of God and man: the Apostle in this EpistleRom. 13. 7. perswades eve­ry Creature, the Clergie as well as the Laitie, to pay tribute & custome to the civill Magistrate. Fifteenth­ly, whereasRabadineira de vita Ignatij Loi­ola, lib. 5 cap. 4. you teach, that inferiours must doe whatsoever superiours command them, though it be against their consciences, vnlesse they haue plain reason for their refusall: the Apostle in this Epistle requires,Rom. 14. 5. that men be fully perswaded in their [Page 123] mindes of the lawfulnesse of that which they doe; meaning they should not onely forbeare the doing of that which went against their consciences, but whereof they doubted in their iudgements. Last­ly, whereasRhem. in Rom. 14. 23. you teach, that some actions onely of the Infidells are sinnes: the Apostle in this Epi­stle affirmes, that all the actions of the Infidells are sinnes, saying,Rom. 14. 23. Whatsoever is not of faith, is sinne. Now that which I desire to know, is, why the A­postle (if the faith of our Romish Church now, be the same that it was then when hee writ to the Ro­manes) spake nothing of the principall points of your now-faith; but many things for vs, and against you?

YourConfess. Petvi­ko [...]ia, cap. 48. de sacram. Paeniten­t [...]e, fol. 127. Cardinall Hosius, to proue satisfaction, al­ledgeth these as the words of Saint Paul, Rom. 6. Exhibeamus membra nostra servire institiae in satis­factione: Let vs exhibite our members to serue iu­stice vnto satisfaction. And yourAns. to Iuels Apology, par. [...]. cap. 16. fol. 117. Doctor Harding for proofe of the same point, alledgeth these as the words of S. Paul, 2 Cor. 7. Let vs cleanse our selues from all filthinesse of the flesh and spirit, making perfect our satisfaction in the feare of God. Both of them put­ting the word satisfaction in place of the word san­ctification, vsed by the Apostle. Was there any great sanctitie shewed by them in this? or rather, are they not bound to make satisfaction vnto the Apostle for this their bad dealing, thinke you?

Your Bishop Gardiner (D. Fulk in his defence of Translations a­gainst Martin, Answ. to the preface, nu. 4. some say) to proue the carnall presence which you maintaine against the truth and vs, alledgeth these as the words of the 110. Psalme, Escam se dedit timentibus cum, He gaue [Page 124] himselfe for meare to them that feared him. Was [...] ere any feare of God in your Bishop to adde the word se, himselfe, of himselfe to the text, thinke you?

Yourlib. de Imag. cap. 12. Cardinall Bellarmine, to proue that holy things may be religiously worshipped, alledgeth th [...]se as the words of God, Exod. 12. 16. Dies prima eri sancta, & septima eadem religione venerabilis: The first day shall be holy, and the seventh day with li [...]e religion shall be venerable; descanting vpon them thus, Hic vides pro eodem ac [...]ipi rem sanctam, & religiose venerabitem, yet the word religiose is not in the text, but the word festiustate. Now I pray you, was it not irreligiously done of your Cardi­nall, to chop into the Text the word religiously falsly?

YourEpist. ad Alboi­num de Caelibacu Eccles. Col. 75. qu [...] hab [...]tur ad finem, To 2 defer. Bell. per Gretse­rum. Bernaltus a Priest of Constance, writing in defence of Gregory 7. his prohibition of Priests mariage, affirmes, that S. Peter commanded even the Laitie (1. Pet. 3.) vt parcant vxoribus suis, ne im­pediantur orationes earum, that they should forbeare companying with their wiues, lest their prayers should be interrupted: whereas in Saint Peter there are no such wordes as vt parcant vxoribus, they should forbeare companying with their wiues. Did not this Priest of yours deserue to be accompanyed with whores, who forged this Text to proue, that a man may not keepe company with his wife?

YourLib. supra cit. cap. 58 de spe & orat. fol. 189. Cardinall Hosius, and yourLoc. com. lib. 7. cap. 3. fol, 232. Bishop Ca­nus, in way of prooving that wee may beleeue in Saints, alledge the words of Saint Paul to Philemon, Gratias ag [...] Deo meo, audiens fidem quam habes in Do­min [...] [Page 125] nostro, & in omnes Sanctes: I giue thanks to my God, hearing of the faith which thou hast in the Lord Iesus, and in all Saints; leaving out the word charitatem, loue or charitie, which the Apostle cou­pled with the word fidem, faith: meaning, loue or charitie should be referred to the Saints, as the ob­iect of it; and the word faith to the Lord Iesus, as his obiect. Was there any loue or charitie in these towards the Apostle, who suppressed the mention of that loue towards the Saints, which he commen­ded in Philemon? or is it safe, I do not say to beleeue in, but to beleeue such saints as these, who cite the Scriptures so divel-like, leaving out, as the divel did Math. 4. what made against him?

YourSess. 11. To. 4. Conc. Edit. Binni­ana, pag. 639. pope Leo 10. affirmed in the Councell of Lateran, that Christ ordained Peter and Peters suc­cessors to be his Vicars; who by the testimonie of the booke of Kings, must needes be so obeyed, that he who obeys them not, must dye the death. In what booke of Kings, I pray you, find you this? for there is no such testimonie in those bookes of the Kings which are in my Bible.

YourLib. 1. de Parg. cap. 3. Cardinall Bellarmine (to returne to him againe) in way of prooving Purgatorie, alledgeth these as the words of the Prophet Esa, Chap. 4. 4. Purgabit Dominus sordes filiorum & filiarum Sion, & sanguinem emundabit de medio eorum, spiritu iudicij & combustionis: Our Lord shall purge away the filthi­nesse of the sonnes and daughters of Sion, and shall wipe away the blood from the midst of them with the spirit of iudgement and burning. Yet in the vulgar Latin (which he is bound by oath to follow) [Page 126] the words lie thus; Si abluerit Dominus sordes filiorum & filiarum Sion, & sanguinem Ierusalem lauerit de me­dio eius in spiritu ardoris & iudicij. Why (I pray you) did he change the word abluerit into purgabit, and the word lauerit into emundabit, and the word ar­doris into combustionis? was it not for that the words abluerit and laverit and ardoris, suite not so well with fire, which you maintaine to be found in Pur­gatorie; as the words purgabit, emundabit and Com­bustionis doe? or what else was the cause that he va­ried from his Text? And how can you excuse him from periurie?

This sameLib. 4. de Christ. cap 11. Cardinall of yours, in way of proving that Christ brought soules out of Purgatorie when he descended thither (as you dreame) after his death, alledgeth these as the wordes of Zacharie, Chap. 9. 11. Tu autem in sanguine testamenti tui eduxi­sti vinctos tuos de lacu in quo non est aqua: But thou by the blood of thy testament hast brought out thy prisoners out of the Lake wherein there is no water. Yet in the vulgar Latin it is not eduxisti, hast brought forth, but emisisti, hast sent forth: which will not afford the like conclusion.

Againe, thisLib. 2. de Iu­stif. cap 3. Cardinall of yours, to proue that inherent righteousnesse is the formall cause of our iustification, alledgeth these as the words of S. Paul, Tit. 3. 5. Cùm apparuit benignitas & humanit as Salua­toris nostri Dei, non ex operibus quae fecimus nos, sed secundùm suam misericerdiam saluos nos fecit, &c. When the bountifulnesse and loue of God our Sa­viour appeared, not by the workes which we had done, but according to his mercy hee saved vs, &c. [Page 127] Yet the Apostle saith not barely, Not by the works which wee had done; but, Not by the works of righte­ousnes which we had done: excluding our good works, our inherent righteousnesse from iustification. And your Cardinall vnrighteously leaues out the word righteousnesse.

Your Vicar generall to the Archbishop of Bono­nia, calledDe maiessate militantis Eccles. l. 1. de Patriarch &c. par. 1. cap. 8. p. 227. edit. Vi­net. 16 [...] 2. Isidorus Mosconius, to proue that all Bishops owe extraordinarie obedience to your Pope, alledgeth these as the words of Cyprian, lib. 4. Epist. 9. Episcopi, vtì qui Apostolicae ordinationi sub­iacent, etiamei hanc reuerentiam debent, vt singulis an­nis Apostolorum liminibus sese repraesentent: Bishops as persons subiect to Apostolicall Ordination, owe this reverence to the Pope, that every yeare they visit Rome. But I cannot finde this in any edition of Cyprian.

De Tradit. part. 3. tit. de cultis Sanct. fol. 197. Bishop Peresius, and the Antidagma Co'on. tit. de In­vocat. sanct. fol. 36. b. Praebendaries of Co­len, to proue Invocation of Saints, alledge these as the words of S. Austin, de Ciuitate Dei, lib. 22. Hoc vsu ab initio traditum tenemus, vt extra orationes quae in altari fiunt, etiam Deo dilectos sanctos, contemplatione [...]vnionis & communionis, quam cum Christo & nobiscum habent, cum timore & deuotione erga Deum compelle­mus, at que vt pro nobis intercedant invocemus. But I cannot find this in any Edition of S. Austin.

YourLib. 2. s [...]nt. d. 11 a. Peter Lombard to proue that every man hath a good Angell to protect him, and an evill. An­gell to tempt him, alledgeth these as the words of Gregory, Quòd quisque bonum Angelum sibi ad custo­diam deputatum, & vnum malum ad exercitium ha­bet. But I can finde no such words in any Gregories [Page 128] workes, not in Naztau [...], not in Nyssenus, not in Gregorie the Great.

YourTa. 2. de Satrae­men. cap. 83. Wildensis disputing about Transubstan­tiation, alledgeth these as the words ofLib 2. de corp [...] ­re & sanguius Domint. Austin, Nec credendum est quòd substantia panit vel vint re­manent, sed panis in corpus Christi, & vinum in san­guinem convertitur, [...] qualitatibus panis & vtni remanentibus: Neither must wee beleeue that the substance of bread and winer emaineth, but the bread is turned into the bodie of Christ, and the wine into his blood, the qualities of bread and wine remaining onely. But I can neither find such words, nor any such Treatise among S. Austins workes.

The sameTo. 2. de Sacra. cap. 22. waldensis prosecuting the same argu­ment, alledgeth these as the words of Eeda in a Treatise de mysterijs Miss [...]e: Ibi forma panis videtur, vbi substantia panis non est: There the forme of bread appeareth, where the substance of bread is not. But I can neither finde these words, nor any such Trea­tise among Bedaes workes.

Yourlib. 1 de Purg cap. 6. Cardinall Bellarmine, for proofe of Purga­torie, alledgeth these words of S. Austin, de Civi­tate Dei, lib. 21. cap. 24. Talei constat ante iudicij diem per poenas temporales, quas eorum spiritus patinntur, purgatos, aterni ignis supplicijs non tradendos: It is certaine that such men being purged with tempo­rall paines which their soules suffer before the day of iudgement, shall not be committed to the tor­ment of everlasting fire▪ But there are no such words to be found in the printed copre at Fr [...]b [...]rge Ann. 1494. nor in that of Antwerp, 1576, nor in that of Paris 1586. nor in that of Basil. 1596. nor in any [Page 129] written copie that I can heare of, either in the Vni­uersitie Libratie at Oxford, or elsewhere.

YourPro [...]miall Annot before the Bible tran­sla [...]ed by them into English, printed 1609. Dowists to proue Tobith Iudith, &c. Ca­nonicall, alledge Council. Florent: Instruct. Armen. De­cret. 7. But there is no such Decree to be found in any Edition of the Councels.

Lib. de Ro. Pon [...]. part. 1. cap. 1. pag 23. Isiedorus Mosconius the Vicar generall spoken of before, to set out the greatnesse of his Pope, tels vs in sober sadnesse, that in Gonc. Nic and, tempore Con­stant. mag. fuit terminatum, quòd soli Rom. Pont. no­men Pater patium competeret, & Papa nomen alijs non con [...]t [...]ir [...]: It was decreed in the Councell of Nice, in the dayes of Constantine the great, that the title Father of Fathers, should be given to the Bishop of Rome only, and that no man should be called Pope but he. Yet there is no such Decree to be found in any Edition of the Councels.

The sameIbid. pag. 23. Monsieur, handling the same Argu­ment, tels vs▪ that In Concil. Africae legitur, quòd to no­mine Principis Sacerdotum solumm, aò Papa vteretur: It is read in one of the Councels in Africa, that the Pope onely should be called Prince of Priests. Yet there is no such thing to be seene in any of the Councels of Africa, which are in any Editions of the Councels.

YourOpuscul. con­tra cr [...]tes G [...] ­c [...]ram. S. The of Aquin, to proue that your Pope hath an vniuersall Soveraigntie over the whole Church of Christ, affirmes, that in the Councell of Chalcedon it was decreed thus, si quis Episcopus pradicatur infom [...]s, liberum habeat potestatem appellan­di ad [...] Episcop [...] [...]ntiqu [...]e Rome, quia ha­br [...]us [...] [Page 130] loco Dei sit ius discernendi Episcopi triminati inf [...] ­miam, secundum claues à Domino sibi d [...]tas: If any Bi­shop be defamed, let him appeale freely to the Bi­shop of Rome, because we haue Peter for a father of refuge, and hee alone hath right with freedome of power in the stead of God to iudge and trie the crime of a Bishop defamed, according to the keyes which the Lord did giue him. But there is no such to be found in the Councell of Chalcedon, in any Edition of the Councels.

ThisIn 4. sent. d. 24. Act. 2. q. 3. Saint of yours, to proue that one Bishop is subiect to another Bishop, etiam iure di [...]in [...], by Gods law, alledgeth these as the words of one of the Councels kept at Constantinople, Veneramur secun­dùm Scripturas &c. sanctissimum antiquae Romae Epi­scopum primum esse & maximum Episcopor [...]m: Wee define, according to the Scriptures, that the most holy Bishop of Rome shall be the first and greatest of all Bishops. But that any Councell of Constan­tinople did define, that by Scripture the Bishop of Rome was the greatest of all Bishops, it is not to be found in any Edition of the Councels.

YourLib. 1. de Conc. cap. 19. & lib. 2. cap. 11. Cardinall Bellarmine, to proue that your Popes Legats sate as Iudges in the generall Councel of Chalcedon, tells vs that Ipsi sententiam definitiuam proferunt in Dioscorum nomine Papae & totius Concilij Act. 3. his verbis, Sanctissimu [...] [...]c beatissimus Papa caput vniversalis Ecclesiae▪ Leo, per nos Legatos suos sanct a Sy­nodo consentiente, Petri Apostoli praeditus dignitate, qui Ecclesiae fundamentum, & petra fidei, & coelestis regni Ianitor nuncupatur, Episcopali dignitate Diosco­rum nudauit, & ab omni sacerdotali opere fecit extor­rem. [Page 131] They in the name of the Pope and the Coun­cell, delivered the definitiue sentence against Dios­corus, even in these words, Action 3. The most holy and blessed Pope Leo head of the vniversall Church, by vs his Legats, with the consent of the holy Councel, being endowed with Saints Peters power, (who is called the foundation of the Church, and rocke of faith, the Porter of heaven gates,) hath de­posed Dioscorus from his Bishoppricke, and restrain­ed him from all priestly functions. Yet there is no such definitiue sentence to be seene in any action of the Councel of Chalcedone, wherein Leo is called Head of the Vniversall Church, or said to bee in­dowed with Saint Peters power; or wherein Peter himselfe is called the foundation of the Church, or Porter of heaven gate.

Cardinall Bellarmine alledgeth the Councell of Chalcedon, to prouelib. 2 de Rom. Pont Cap. 13. the Popes Monarchy in gene­rall: and in particular he alledgeth it, to proue,lib. 2. de Conc. Cap. 16. That the Pope is head of the whole Church; and, Cap 17. aboue generall Councells, &c. Yet hee himselfe knew well enough,Lib. 2 de Rom. Pont. Cap. 18. That the Councell made a Ca­non, for the advancing of the Bishop of Constantino­ple, contrary to the Popes liking: and that the Bi­shops thereat would not revoke it, though his Le­gates laboured it earnestly; yea, and he himselfe al­so. Now I desire to know, whether it be credible, that Bellarmine could indeede bee perswaded, that that Councell held the Bishop of Rome to be an ab­so [...]ute Monarch, the head of the whole Church, a [...] ­boue generall Councells, &c. which stood at defiance with the Pope: passing a Canon, contrary to his li­king? [Page 132] and maintaining it against him, notwithstan­ding all that he could doe to repeale it. In my con­science, Bellarmine contrary to his conscience, al­ledged the Councell of Chalcedon wittingly falsly, for the Popes supremacie.

The same Cardinall alledgeth Cyprian to proue, Lib. 2 de Rom. Pont. Cap. 16. the Popes Monarchy: and thatLib 1. de Conc. Cap. [...]1. he is Iudge of all Controversies: andLib. 4. de Not. Ecclesiae, Cap, 10. that the whole brotherhood of Christians is to yeeld obedience to him: and that the ancient Fathers held it alway a note of the true Church to liue in friendship with him: andLib. 4. de Rom. Pont. Cap. 4. that the Church of Rome cannot erre. Yet he himselfe knew well enough, thatLib. 2. de Conc. though Cornelius Bishop of Rome with a Synod of all the Italian Bishops de­creed:k Lib. 4 de Rom. Pout. Cup. 7. That such as had beene baptized by Here­tikes, should not be rebaptized: and that Pope Ste­phen decreed the same afterward: requiring the ob­servation of it vpon paine of excommunication: yet Cyprian held the contrary, and defended his opinion stiffely, charging Stephen with errour, pernicious er­rour therein; giving him many disgracefull words, such as, proud fellow, and peevish; making no reck­ning of his threatnings, nor yeelding to him so much as an hayre breadth. Now I desire to know, how Bellarmine could thinke it probable, that hee who tooke vp his Pope so roundly, and vilified him so bluntly, & esteemed of him so lightly, could be per­swaded, that the Pope was absolute Monarch, an infallible Iudge of all Controversies: such a one, to whom all Christians should cap and crouch: and with whom they should liue in loue. And if the Church of Rome could not erre, I am more then halfe [Page 133] affraid, that Bellarmine knew his testimonies to bee wrested: that in fighting against vs, he fought against his owne conscience likewise.

It is acknowledged by Papists, thatSuarez. in 3. part. Tho. q. 59. Art. 6▪ sect. 6. Qui opinantur animas hominum non iudicari in morte, nec praemium, nec poenam recipi, sed reservari in abditis locis vsque ad iudiciū vniversale; consequentrer dicunt, eas non purga­ri donec facta est generalis resurrectio. They who are of opinion, that the soules of men receiue not iudge­ment of good, or evill, at the time of their death; but are reserved in hidden places to the day of doome: must by necessary consequent be of opini­on, that such soules are not purged before the day of doome: and by a second consequent, they can­not hold popish purgatorie. Yet Cardinall Bellar­mine, whoLib. 1. de sanct. beatit. Cap. 1. knew well enough, that Tertullian was one of them who held, that all the soules of the iust are sequested in a by-place till the day of doome, where they neither see God, nor enioy blessednesse: Lib. 1. de purg. Cap. 6. alledgeth Tertullian for proofe of popish purgato­rie: and though heLib. 1. de sanct. beatit. cap. 1. & 5. knew likewise that Lactantius was one of them who thought, that the soules both of iust and vniust are in one place till the day of doome: yetLib. 1. de Pur­gat. cap 6. hee alledgeth him also for proofe of his popish purgatorie: Yea he alledgeth Origen for his purgatorie,Ibid. though he himselfeLib. 2. de Pur­gat. cap. 1. knew, that Ori­gens purgatorie was for good and bad; out of which the bad, as well as the good, should passe in tract of time into heaven: whereas bad men goe not to po­pish purgatorie, but to hell directly, out of which there is no redemption. Now I would gladly know whether in these allegations Bellarmines hand and [Page 134] heart went together: or disagreed rather, as harpe and harrow.

Seeing by the Church is meant the whole com­panie of faithfull peoople: I desire to know, why the Papists in their common talkeEcclesia signifi­cat principaliter Congregationem vniversalem fi­delium, et inde dicitur Catholi­ca: i. vniversalis, nomen tamen i­stud vulgaris v­sus restrinxit ad▪ Clerum. Gerson 3. parte operum de Relig. profe­ctione. did appropriate it vnto the Clergie onely: And seeing in their com­mon talke they did appropriate it vnto their Clergie onely, I desire to know, whyR [...]em Annot. marg. Eph. 5. 23. they should be angrie with William Tyndall▪ for that in his translation of the Bible, he translated the Latine word Ecclesia, not Church, but Congregation? They having begui­led the people, and brought them into ignorance of the word, making them to vnderstand by it, nothing but the shaven-flocke: was there not reasonSee Tindill in his Answere to Sir Tho. Mores Dialogues, An­no 1530. that he should avoid that word, and vse another equivalent to it?

By Scripture, any man professing Christian Reli­gion, may be accounted Religious. And why then doe you Papists appropriate the name Religious to your votaries onely?Alciat. Com­ment. in Cod. Iu­stin. de summa Trinitat et fide Cathol. Why are not you ashamed to say, Per summum abusum quilibet Christianus dicitur Religiosus: It is a great abuse to call every Christian by the name Religious?

Seeing the word spirituall, is given in Scripture to all who haue the Spirit of God, as namely, 1 Cor. 15. & 3. 1. why haue you popish Priests appropria­ted that vnto your selues,? Why should you onely, and not the rest of Gods people, be called spirituall men?

Seeing Lands and Living are expressely called by the Apostle carnall things: as namely, 1 Cor. 9. 11. & Rom. 15. 17. How comes it to passe, that the [Page 135] Lands and Livings belonging to Monkes and Fri­ers, are ordinarily called spirituall things?

You haue a new Gamester, who hathAnno 162 [...], lately set vs out a^z diminitiue book,in 32. with this inscription: The Gagge of the new Gospell, containing a briefe abridge­ment of the errours of the Protestants of our times, with their refutation by expresse texts of their owne English Bible: with this Motto subscribed, By thine owne mouth I iudge thee noughty servant, Luke 19. 22. Now the first errour where withall this youth chargeth vs, is: That we maintaine, the Scriptures are easie to be vn­derstood. And yet hee himselfe in his preface to the Catholike Reader,Pag. 7. would make his Reader beleeue, That our condemnation i [...] so expressely set downe in our owne Bibles, and is so cleare to all the world, that nothing more needes thereto, but onely that he know to reade, and to haue his eyes in his head at the opening of our Bible. Which argues plainly, that even in his opinion, The Scriptures are easie to be vnderstood: otherwise, besides knowledge to reade, and the having of his eyes in his head when he readeth, it were requisite he should haue his wits about him▪ And may I not therefore say to him, Thou art in excusable ê m [...]n, whosoever thou art that iudgest, Rom. 2. 1. for in that thou iudgest another, thou iudgest thy selfe, for thou that iudgest doest the same things? Let him cleare himselfe, or rather confesse his foolerie in this, and ere long I will doe him the favour to set before his eyes his fopperie in the rest.